BV 1561 
.B53 

Copy l HE BlBLE Study Union lessons 

Formerly oalled the BLAKESLEE GRADED LESSONS 



C^e apostolic "Biographical Series 

BISLE CLASS COURSE 



APOSTOLIC 
TEACHINGS 

Lessons from the 
Deeds and Words 
of the Three Great 
Apostles,PETER, 
PAUL, and JOHN 



SENIOR GRADE 




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Copyright, 18Q3, by The Bible Study Publishing Co. 



THE BIBLE STUDY UNION GRADED LESSON SYSTEM 

For Sunday-schools and Bible Classes 

OUTLINE DOCTRINAL COURSE 



Apostolic Teachings 



Lessons from the Deeds and Words of 



The Three Great Apostles, Peter, Paul, and John 



SENIOR GRADE 

WITH 

TOPICS FOR DISCUSSION 



OFFICE EDITORS 

Rev. ERASTUS BLAKESLEE and Prof. PHILIP A. NORDELL, d.d. 

consulting editor 

President ALVAH HOVEY, d.d., Newton Theological Institution. 



THE BIBLE STUDY PUBLISHING CO. 

21 Bromfield Street, 

BOSTON, MASS. 



TWO f»APip<e WF^FIVFD 




^ 



3354 



Copyright, 1897, by The Bible Study Publishing Co. 



The Library 

of Congress 

WASHINGTON 



INTRODUCTION 



PREFACE. 

In the Sunday-school world of to-day nothing is more needed than a good sys- 
tem of Bible Class lessons. The children and youth must for the most part be 
occupied with the stories and great truths, the history and biography, of the Bible. 
A thorough acquaintance with these things lies at the foundation of Scriptural 
knowledge. But there is no need that adults, to whom these fundamental facts 
and truths are already familiar, should continue to spend their time upon them. 
Biblical truth is exhaustless, and a way should be provided by which classes of 
every grade can go steadily forward to an ever-widening acquaintance with it. 
This is as true of the older classes as it is of the younger. They should have set 
before them what the Scripture calls " solid food " for " full grown men," instead 
of being kept on " milk " for " babes." 

It is with a profound sense of the greatness of this need that the Bible Class 
Courses of The Bible Study Union Lesson System have been prepared. The 
cordial reception that has attended the Course on the Teachings of Christ shows 
that lessons of this character are well adapted to the instruction of Bible classes, 
and has encouraged the preparation of the present Course on Apostolic Teachings. 

This Course differs from the one on The Teachings of Christ in that it is not con- 
fined to the oral teachings of the Apostles as that was to the oral teachings of our 
Lord, nor does it attempt to give any outline or synopsis of apostolic teachings in 
general. But since it is designed to accompany the Biographical Course on The 
Three Great Apostles and to be used in harmony with it, it is devoted exclu- 
sively to the practical and doctrinal lessons suggested by the passages of Scripture 
on which the lessons in that Course are based. It thus treats of the teachings to 
be derived from the deeds and experiences of these Apostles as well as from their 
words. 

As the truths thus brought to notice touch life and belief at many points, and 
are among the most vital and practical in Scripture, the discussion of them cannot 
fail to be profitable. The object of the Course will be accomplished if by it Bible 
Classes are helped to a better apprehension of the spiritual riches of this portion of 
Scripture. 



Ill 



iv Introduction. 



TABLE OF CONTENTS. 



INTRODUCTION. 

PAGES 

Preface „ iii 

Abstract of Lessons in the Course ix-xi 

Directions for Study xii 

PRINCIPAL MAPS. 

Colored Map of Palestine Frontispiece 

The Eastern Part of the Roman Empire . . . (Introduction) v 

St. Paul's First Missionary Journey " vi 

St. Paul's Second Missionary Journey .... " vi 

St. Paul's Third Missionary Journey .... " vii 

St. Paul's Voyage to Rome " vii 

Southwestern Asia Minor " viii 

Syria and Adjacent Lands (Lessons) 44 

THE LESSONS. 

Part I. The Training of Peter and John, and the Beginning of 

their Work in Jerusalem. Lessons 1-7 . . . 1-24 
Part II. The Missionary Work of Peter and John in Samaria and 

JUDEA, AND THE CONVERSION OF SAUL. Lessons 8-1 3 . 24-43 

Part III. Paul's First Three Missionary Journeys, and the Last 

Mention of Peter in the Acts. Lessons 14-32 . . 45-100 
Part IV. The Closing Years of Paul's Ministry. Lessons 33-45 101-136 
Part V. Peter and John in the Latter Half of the Apostolic 

Age. Lessons 46-52 136-156 

APPENDIX. 

Table of Abbreviations 

Table of Books Recommended 

Explanatory Notes and Remarks on the Lessons .... ii-lxv 

Bible Dictionary of the Lessons lxvii-lxxix 

Opening Services for All Grades ...... lxxx-lxxxiii 

[Ap. Tc. Sen.] 



Map of Roman Empire. 




Introduction. 






^'^OCHUS 




Map of St. Paul's First Missionary Journey. 




Map of St. Paul's Second Missionary Journey. 



Map of St. Paul's Journeys. 



vn 




Map of St. Paul's Third Missionary Journey. 




Map of St. Paul's Voyage to Rome. 



Introduction. 




Abstract of Lessons in the Course. ix 



OUTLINE DOCTRINAL COURSE 

APOSTOLIC TEACHINGS 



ABSTRACT OF LESSONS IN THE COURSE 



INTRODUCTORY NOTES 

Note i. — Design of this Course. This Course does not undertake to give 
all the teachings of the Apostles; that is a work far too great for the lessons of 
a single year. But it is based on the same lesson material as the accompanying 
Course on The Three Great Apostles, and is devoted exclusively to the practical 
and doctrinal teachings suggested by the deeds and words of these Apostles as 
recorded in these selections of Scripture. 

Note 2. — A Homiletic Course. It is therefore a strictly homiletic Course. 
It presupposes a knowledge of the general contents of the Scripture material, and 
proceeds immediately to the discussion of the great truths suggested by it. These 
truths are arranged in the form of topics, with accompanying questions designed 
to open the subject. 

Note 3. — Part Divisions and Chronology. These are the same as in the 
accompanying Course on The Three Great Apostles. They not only associate 
this Course with the other Courses in this Series, but also assist the student to keep 
in mind the historical relations and chronological sequence of the passages studied, 
and so aid materially to a better understanding of them. For the same reasons 
a supplementary title is given with such of the lesson titles as seem to require it. 

Note 4. — Lesson Topics. These are selected partly with reference to the 
leading topic in the Scripture material of each lesson and partly with reference to 
the presentation of the largest number of different topics in the Course as a whole. 
In working out the lessons, subsidiary topics, germane to the Scripture material 
and not treated elsewhere, are often appended to the main topic. 



PART AND LESSON TITLES. 



PART I. 

THE TRAINING OF PETER AND JOHN, AND THE BEGINNING OF 
THEIR WORK IN JERUSALEM (see Note 3). 

Time. — From their First Interview with Jesus to the Death of Stephen. Covering our Lord's 
Ministry, and Part I of The History of the Apostolic Church. About a.d. 26-34. 

Lesson i. Entering Christ's Service, The Call of Peter and John. (Scattered 
References, A.D. 27, 28.) 



Introduction. 



In the School of Christ. The Training of Peter and John. 
(Scattered References. A.D. 28-30.) 

The Testing of Character. Peter's Fall and John's Steadfastness. 
(Scattered References. A.D. 30.) 

The Power of the Spirit. The Day of Pentecost. (Acts, ch. 2.) 

Christianity and Philanthropy. The Lame Man Healed. (Acts, 

ch. 3.) 
Suffering for Christ. Peter and John Imprisoned. (Acts 4 : 1-31.) 
Obeying God, NOT Men. Peter's Answer to the Council. (Acts, ch. 5.) 
PART II. 

THE MISSIONARY WORK OF PETER AND JOHN IN SAMARIA AND 
JUDEA, AND THE CONVERSION OF SAUL (see Note 3). 

Time. — From the Death of Stephen to the Sending Out of Missionaries by the Church in 
Antioch. Part II of The History of the Apostolic Church. About a.d. 34-44. 



Lesson 


2. 


Lesson 


3- 


Lesson 


4- 


Lesson 


5- 


Lesson 


6. 


Lesson 


7- 



Lesson 8. 
Lesson 9. 
Lesson 10. 

Lesson ii. 

Lesson 12. 

Lesson 13. 



Worldliness in Religion. Simon Magus Exposed. (Acts 8 : 1-25.) 
Saul's Conversion a Proof of Christianity. (Acts 9 : 1-190.) 

Overcoming Prejudices. Peter's Vision at Joppa. (Acts 9: 

32 — 10 : 23a.) 
No Difference before God. The Conversion of Cornelius. (Acts 

10: 23^ — 11 : 18.) 
Divine Providences. 

1-23) 
Review of Lessons 1-12. 



Peter's Deliverance from Prison. (Acts 12: 



(End of First Quarter.) 
PART III. 



PAUL'S FIRST THREE MISSIONARY JOURNEYS, AND THE LAST 
MENTION OF PETER IN THE ACTS (see Note 3). 

Time. — From the Sending Out of Missionaries by the Church in Antioch to the Close of the 
Third Missionary Journey (except Lesson 14, which is introductory to the study of Paul's work). 
Part III of The History of the Apostolic Church. About a.d. 44-58. 

Lesson 14. Perseverance under Difficulties. Saul's Work Prior to his 
First Missionary Journey. (Scattered References.) 

Lesson 15. Jesus Christ the Fulfilment of Prophecy. Paul at Antioch 
of Pisidia. (Acts 13 : 16-41.) 

Lesson 16. God among Men. Paul at Lystra. (Acts, ch. 14.) 

Lesson 17. Christianity for the World. The Decision of the Council at 

. Jerusalem. (Acts 15 : 1-35 ; Gal., ch. 2.) 
Lesson 18. Types of Conversion. Lydia and the Jailer. (Acts 15 : 36— 16 : 40.) 

Lesson 19. Divine Fatherhood and Human Brotherhood. Paul on Mars' 

Hill. (Acts 17 : 16-34.) 
Lesson 20. Divine Comfort in Trouble. Paul in Corinth. (Acts 18:1-22; 

1 Thes., ch. 3.) 
Lesson 21. The Coming Again of Christ, (i Thes. 4:13—5:11; 2 Thes. 2: 

1-12.) 
Lesson 22. Law and Grace. (Selections from Galatians.) 

Lesson 23. Christianity and Business. Paul in Ephesus. (Acts 18:23— 

19:41.) 
Lesson 24. Unity in the Church. Party Spirit in Corinth Rebuked. (1 Cor. 

1 : 10—3 : 17.) 
Lesson 25. The Supremacy of Love, (i Cor., ch. 13:) 
Lesson 26. Review of Lessons 14-25. (End of Second Quarter.) 



Abstract of Lessons in the Course. 



XI 



Lesson 27. Christian Liberality. The Collection for the Poor in Jerusalem. 

(Acts 20 : i-3# ; 1 Cor. 16 : 1-4 ; 2 Cor., chs. 7-9.) 
Lesson 28. The Power of the Eternal Life. The House not Made with 

Hands. (2 Cor. 4 : 16 — 6 : 10.) 
Lesson 29. Strength in Weakness. The Lord's Grace Sufficient. (2 Cor. 11 : 

21 — 12 : 13.) 
Lesson 30. The Christian's Debt to the World. The Duty of Giving the 

Gospel to All Men. (Rom. 1 : 1-15 ; 15 : 14-33.) 
Lesson 31. Justification by Faith. (Rom. 1 : 16, 17; 3:21-26; 5:1-8.) 
Lesson 32. Retrospect and Expectation. Paul's Address to the Ephesian 

Elders. (Acts 20 : 3^—21 : 16.) 

PART IV. 
THE CLOSING YEARS OF PAUL'S MINISTRY (see Note 3). 

Time. — From the Close of the Third Missionary Journey to the Death of Paul. Part IV of 
The History of the Apostolic Church. About a.d. 58-63. 

Lesson 33. Acting from Expediency. Paul's Attempt at Conciliation. (Acts 
21 : 17 — 22 : 22.) 
Christian Citizenship. Paul Protected as a Roman Citizen. (Acts 

22 : 23—23 : 35.) 
The Voice of Conscience. Paul before Felix. (Acts 24 : 1—25 : 12.) 
Obedience to the Heavenly Vision. Paul before Agrippa. 

(Acts 25 : 13—26 : 32.) 
Human Cooperation with Divine Promises. Paul's Voyage to 
Rome. (Acts 27 : 1 — 28 : 15.) 
Lesson 38. Adversities Overruled for Good. Paul Preaching in Prison. 

(Acts 28 : 16-31 ; Phil. 1 : 12-26.) 
Lesson 39. Review of Lessons 27-38. (End of Third Quarter.) 



Lesson 34. 

Lesson 35. 
Lesson 36. 

Lesson 37. 



Lesson 40. Christianity and Human Rights. (Philemon.) 

Lesson 41. The Person of Christ. His Humiliation and Exaltation. (Selec- 
tions from Philippians.) 

Lesson 42. The Universal Supremacy of Christ. His Headship over the 
Church. (Selections from Ephesians and Colossians.) 

Lesson 43. The New Testament Church and its Ministry. (Selections 
from 1 Timothy and Titus.) 

Lesson 44. The Lessons of Life. Paul's Review of his Ministry. (Selections 
from Philippians, Ephesians and 1 Timothy.) 

Lesson 45. The P^ean of Victory. Paul's Last Words. (2 Tim., ch. 4.) 

PART V. 

PETER AND JOHN IN THE LATTER HALF OP THE APOSTOLIC 

AGE (see Note 3). 

Time. — From the Death of Paul to the Death of John. Part V of The History of the Apos- 
tolic Church. About a.d. 66-100. 

Lesson 46. The Living Hope, (i Pet., ch. 1.) 

Lesson 47. Patience in Suffering, (i Pet. 3 : 13—4 : 19.) 

Lesson 48. Christian Growth. (2 Pet., chs. 1, 3.) 

Lesson 49. The Saved in Heaven. (Rev. 4: 1—5:14; 7:9-17.) 

Lesson 50. All Things Made New. The New Jerusalem. (Rev. 21: 1—22:5.) 

Lesson 51. Jesus Truly the Son of God. (Selections from 1 John.) 

Lesson 52. Review of Lessons 40-51. (End of the Course.) 



xii Introduction. 

DIRECTIONS FOR STUDY, 

§i. Preliminary. Before beginning the study of these lessons, make your- 
self familiar with the work proposed. Examine the Introduction carefully, 
especially the Abstract of Lessons in the Course, so as to get some idea of the 
nature atid scope of the teachings presented in the Course as a whole. Notice also 
the way in which the Scripture material is treated both in the lessons themselves 
and in the Appendix, so that you can use all parts of the Quarterly to the best 
advantage. 

§ 2. Biblical Knowledge Presupposed. In particular, keep it in mind that 
the method adopted in these lessons is based on the assumption that persons using 
them are already fa?7iiliar with the general contents of the Scripture material of 
the lesson, and are therefore ready to proceed at once to the discussion of the great 
practical and doctrinal truths suggested by it. There can, of course, be no satis- 
factory or really intelligent discussion of Scripture truth without an accurate knowl- 
edge of the Biblical statements concerning it. Neglect of this most obvious prin- 
ciple is responsible for much random and profitless discussion on religious subjects 
in Sunday-school as well as elsewhere. To avoid failure at this point, it is earnestly 
recommended that these lessons be studied in the Progressive Grade of the Course 
on The Three Great Apostles, as well as in this Senior Grade on Apostolic Teach- 
ings. If necessary, a brief preli?ninary statement of the general contents of the 
Scripture on which the lesson is based shoidd be made at the beginning of each 
lesson in class, either by the teacher or by some one appointed for that purpose. 

§ 3. Writing Answers. Space is left opposite the questions in each lesson 
for writing answers. It will be found exceedingly helpful to jot down brief replies 
to each question, especially to those that have Scripture references. This work is 
easily and quickly done, and helps greatly toward fixing the truth in mind. The 
free use of the pen or pencil is one of the most efficient aids to Biblical as well as 
to other study. 

§ 4. The Questions. These are not designed to be exhaustive, but only sug- 
gestive — to start lines of thought, which the teacher and class can follow as they 
think best. It is not expected that all the topics indicated in each lesson will be 
taken up in class, but that the teachers or classes will select such as they deem 
most suitable for their own use. 

§ 5. Daily Scripture Readings, etc. These and various other features of the 
ordinary Sunday-school lesson are inserted in this Grade, the same as in the 
Grades of the Biographical Course, as a matter of convenience in families and 
schools where both Courses are used. 

§ 6. The Bible Study Manual. This is prepared jointly for this Course and 
that on The Three Great Apostles. It should be in the hands of every teacher 
and of all adult pupils. It is a most valuable aid in studying and teaching the 
lessons. 



APOSTOLIC TEACHINGS 

Lessons from the Deeds and Words of 

The Three Great Apostles, Peter, Paul, and John 



IN i^IVE^ PARTS 



SENIOR GRADE 



PART I. 

THE TRAINING OF PETER AND JOHN, AND THE BEGINNING OF 
THEIR WORK IN JERUSALEM. 

Time. — From their First Interview with Jesus to the Death of Stephen. Covering our Lord's 
Ministry, and Part I of The History of the Apostolic Church, a.d. 26-34 (see Note 3, Abstract 
of Lessons, in Introduction). 

Note 1. — The Place of Peter, Paul, and John, in the History of the 
Church. The three men to whom, next to our Lord Himself, the establishment and 
extension of Christianity was most largely due, were the Apostles, Peter, Paul, and 
John. Of these, Peter appears most prominently in connection with the founding of 
the church in Palestine ; Paul, in the extension of Christianity through the Roman 
Empire and in freeing it from its early bondage to Jewish forms ; and John, in protect- 
ing the churches of the latter part of the first century from destruction through false 
doctrines. John was the last personal witness to Christ, and from the martyrdom of 
Peter and Paul, about A.D. 68, until his death, probably between A.D. 90 and 100, he 
was the man of greatest influence in the church. 

In later centuries Peter's exalted place in the church has been largely due to ecclesi- 
astical assumptions based on the alleged authority of his name ; Paul has exerted a 
living and imperishable influence because of his development of the doctrinal side of 
the work of Christ in its relation to the redemption of the human race ; while John's 
highly spiritual apprehension of the person and work of Christ evermore retains its 
hold on the heart and life of the Christian world. 

Subtract from the New Testament the writings that proceeded directly from these 
men, together with the Gospels of Mark and Luke which were undoubtedly produced 
under the influence of Peter and Paul respectively, and we have left only the Gospel 
of Matthew, the Epistles of James and of Jude, and the Epistle to the Hebrews ; of 
these, Jude may have been produced more or less directly under the influence of Peter, 
and Hebrews under that of Paul. 



Outline Bible Studies : 



Had the work of Christ after His ascension been left without these divinely appointed 
and equipped leaders, Christianity would, humanly speaking, never have overstepped 
the boundaries of a Jewish sect, nor outlived the limits of the first century. Next to 
Christ, these men were the foundation of the Christian church. 

Note 2. — Characteristics of Part I. Of the three men whose lives form the 
basis of the present Course of study, two, Peter and John, accompanied our Lord 
during His entire earthly ministry. During this time they received from Him the 
training which qualified them to take up His work and prosecute it after His ascension ; 
but they became fully equipped for their apostolic mission only when, according to 
Christ's promise, they had received the Holy Spirit on the day of Pentecost. The 
preaching of Peter at that time marked the commencement of the apostolic church, 
which thenceforward continued to expand. Both within and without the Christian 
community in Jerusalem, Peter was the acknowledged leader. In this leadership, 
John, though acting a less conspicuous part, seems to have been closely associated. 



Lesson 1. ENTERING CHRIST'S SERVICE. The 
Call of Peter and John. 

Jo. i : 35-42; Lu. 5 : i-ii; Mk. i : 16-20; 3: i3-i9<2, and scattered references. 

a.d. 27, 28. 

Note 3. — Peter and John were among the first to become Christ's followers. Of 
their previous life — their nativity, family connections, and occupation — nothing is 
known except what little appears incidentally in the Gospels. In their relation to 
Christ's service there were three clearly marked steps of progress : (1) Their acceptance 
of Jesus as the Messiah when He was first announced as such by John the Baptist, 
about the beginning of A.D. 27; (2) their quick response to His call to leave all and 
follow Him, which occurred during the spring of A.D. 28; and (3) their appointment 
as Apostles, which took place during the following summer. Our lesson includes all 
these events under the general title of their entrance into Christ's service. 

GOLDEN TEXT : " Jesus said unto them, Come ye after me, and I 
will make you to become fishers of men." (Mk. 1 : 17.) 

SCRIPTURE, to be read in school or class : Luke 5:1-11. 

DAILY SCRIPTURE READINGS. 

MONDAY Jo. 1 : 19-42. First Interview of John and Peter with 

J y ^ Jesus. 

tv tx ,_ .„ f Lu. K : 1-1 1 ; ") Peter and lohn Called to be Fishers of 

TUESDAY j Mk. 1 : 14-20. j Men. J 

Wednesday Mk. 1 : 21-34. Peter's Home in Capernaum. 

Thursday Mk. 3 : 1-19. Peter and John Called to be Apostles. 

Friday Ex., ch. 3. The Call of Moses. 

Saturday Is., ch. 6. The Call of Isaiah. 

Sunday Jer., ch. 1. The Call of Jeremiah. 



Apostolic Teachings — Lesson I. 



Note 4. — Design of this Course. These lessons are designed for persons 
who are already familiar with the facts on which the lessons are based, and can there- 
fore proceed at once to a study of the practical and doctrinal teachings of the passages 
under consideration. Those who wish to study the facts rather than the teachings will 
find the Progressive Grade of this Series better adapted to their use. 

It is not expected that classes will ordinarily take up all the topics indicated, but that 
they will select from them, or use others incident to the Scripture material, according to 
their own special needs or interests. The questions are designed merely to open the 
subject, not to exhaust it. The object of these lessons will be accomplished if they 
help adult classes to a discussion of some of the great subjects suggested by the 
material on which the lessons are based. 

ANALYSIS OF SCRIPTURE MATERIAL. 
THE CALL OF PETER AND JOHN. 
1 Jesus Pointed Out as the Messiah by John the Baptist. Jo. i : 35-40. 

2. Jesus Accepted by John and Peter. To. 1:41,42. 

3. Peter and John Called to Leave All and Follow Christ. Lu. 5 : 1-11 ; 

Mk. 1 : 16-20. 

4. Peter and John Called to be Apostles. Mk. 3 : 13-190. 

TOPICS FOR DISCUSSION. 

(See Directions for Study in Introduction, and Explanatory Notes in Appendix.) 

Topic 1. 

PREPARATION FOR CHRIST. 

Note 5. — Write brief answers to the questions in the space at the side. Number 
the answers to correspond with the numbers of the questions, and so under every topic. 

1. What great national hope had Peter 

and John cherished ? (Ps. 72 : 1-1 1 ; 
Is. 9: 6, 7; Jer. 23: 5, 6, etc.) 

2. In common with great multitudes what 

had they apparently done ? (Mt. 3 : 
1-6). 

3. How had they been especially prepared 

to accept Jesus as the Messiah ? (Jo. 
1 : 29-34.) 

4. What preparation for Christ does a 

sinner need now? (Lu. 18:13; l 9 : 
10; Jo. 20:31.) 

5. How may it be obtained? mention par- 

ticulars. 

Topic 3. 
SEEKING CHRIST. 

1. State briefly the circumstances under 

which Peter and John first met Jesus. 
(Jo. 1 : 35-42.) 

2. For whom had they been looking? 

(vs. 41.) 



4 Outline Bible Studies 



3. What is meant by seeking Christ now? (Write answers here. See Notes.) 

4. Why are some so reluctant to do this? 

5. How do we know that Christ will be 

found by all who seek Him earnestly? 
(Jer. 29:13; Jo. 6:35^.) 

Topic 3. 
ACCEPTING CHRIST. 

1. Whose disciples had Peter and John 

been before they met Jesus? (Jo. 1 : 
350 

2. Whose disciples did they then become? 

(vss. 37, 42.) 

3. From their ready acceptance of Jesus, 

what may we infer as to their previous 
character? ( Comp. Lu. 2 : 25-38.) 

4. What did this acceptance of Him in- 

volve on their part ? 

5. What does acceptance of Him involve 

on our part ? 

6. Why is it of the greatest importance 

that we accept Christ? 

Topic 4. 
GIVING UP AEE FOR CHRIST. 



1. Describe briefly Christ's call to Peter 

and John to become His permanent 
followers. (Lu. 5 : 1-11 ; Mk. 1 : 16- 
20.) 

2. What did Jesus mean by the command 

" Come ye after me"? (Mk. 1 : 17.) 

3. What, by the expression "fishers of 

men " ? 

4. What did Peter and John give up in 

order to follow Christ? 

5. How does their example contrast with 

that of others who received a similar 
call? (Lu. 9: 59, 60; Mk. 10: 17-22.) 

6. What is meant by giving up all for 

Christ now? 

Topic 5. 
BRINGING OTHERS TO CHRIST. 

1. How is this form of Christian work 

illustrated in this lesson? (Jo. 1 : 41.) 

2. What was the value to the world of 

that hour's work? 



Apostolic Teachings — Lesson 2. 



3. What is the duty of all Christians in (Write answers here. See Note 5.) 

respect to this kind of work ? 

4. What would be the result if all were 

faithful in it? 

5. Mention various ways in which this 

duty may be performed. 

Topic 6. 
UNQUESTIONING OBEDIENCE. 

1. How did Peter show his regard for 

Jesus at the Sea of Galilee? (Lu. 5 : 
4,5-) 

2. What was Peter, and those with him, 

here taught as to unquestioning 
obedience to Christ? 

3. Why is such obedience our duty? 

4. Why is it pleasing to God ? 

Topic 7. 
THE DIVINE CAIX. 

1. As given in this lesson, in what three 

ways did the divine call come to 
Peter and John? 

2. What was the special work to which 

they were called? (Mk. 1 : 17.) 

3. What is the corresponding work to 

which some are called to-day? 

4. How does this call come? 

5. To what does Christ call every man? 

6. How may we recognize a divine call 

to special service for Christ? 



Lesson 2. IN THE SCHOOL OF CHRIST. The 

Training of Peter and John. 

Mt. 14: 24-33; *6: 13-23; Mk. 10: 28-45; ^u. 9 : 49~5 6 J J°« I 3 : 2-10, and 

scattered references, a. d. 28-30. 

Note 6. — The appointment of the Apostles involved the necessity of their careful 
training for the work before them. They needed to be taught the principles of the 
kingdom of God, and the nature of the Messiah's work on earth. This training they 
received during the whole period of their companionship with Jesus, but especially 
during the year and a half that intervened between the establishment of the apostolate 
and the crucifixion. 

In addition to the training which Peter and John received in common with the other 
Apostles, they received much that was more or less personal. This included Peter's 



Outline Bible Studies : 



lessons of faith when walking on the sea, of commendation when he made his great 
confession, and of reproof when he presumed to rebuke Jesus. It also included Jesus' 
rebukes of John for the exclusive and vindictive spirit which he manifested at different 
times, and for the selfish ambition of himself and his brother James. Our Lord's 
high regard for Peter and John was shown by His including them among the very few 
witnesses of some of the most remarkable events in His ministry. 

This lesson deals mainly with some of the more prominent of our Lord's personal 
instructions to these two disciples. 

GOLDEN TEXT : " If any man would come after me, let him deny 
himself, and take up his cross, and follow me." (Mt. 16 : 24.) 

SCRIPTURE, to be read in school or class : Mt. 16 : 13-28. 

DAILY SCRIPTURE READINGS. 

Monday = Mt. 14 : 22-33. Peter Walking on the Sea. 

Tuesday. » Mt. 16 : 13-23. Peter Commended and Rebuked. 

Wednesday. . . . Mt. 17 : 1-13. Peter and John at the Transfiguration. 

T r J Mt. 17 : 24-27. Peter and the Tribute Money. 

1HURSDAY. . . I Mt# l8 . 21-35. Peter's Question about Forgiveness, 

p f Lu. 9 : 49-56. John's Vindictive Temper Rebuked. 

R Y " ' \ Mk. 10 : 35-45. John's Ambition Reproved. 

Saturday Lu. 22 : 1-13. Peter and John Preparing the Last Passover. 

Sunday Jo. 13 : 1-30. Peter and John at the Last Passover. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PETER AND IOHN IN THE SCHOOL OF CHRIST. 

1. Lessons in Faith, a. The raising of Jairus's daughter. Mk. 5:35-43. 

b. Peter walking on the sea. Mt. 14 : 24-33. 

2. Lessons in Knowledge of Christ, a. Peter's great confession. Mt. 16: 

13-20. b. Christ's sufferings and death foretold. Mt. 16 : 21-23. 

3. A Lesson in Forgiveness. Peter's questions answered. Mt. 18:21-35. 

4. Lessons in Toleration and Kindness, a. John and the exorcist. Lu. 9: 

49, 50. b. John and the Samaritan village. Lu. 9 : 51-56. 

5. A Lesson about Rewards. Peter's question answered. Mk. 10:28-31. 

6. Lessons in Humility, a. The ambition of James and John rebuked. Mk. 

10 : 35-45. b. The washing of the disciples' feet. Jo. 13 : 2-10. 

TOPICS FOR DISCUSSION. 

Note 7. — It is not expected that all the topics mentioned in this lesson will be dis- 
cussed in class. Our Lord's training of His Apostles was so rich and varied, it 
touched life and character at so many points, that it is impossible even to outline it in 
a single lesson, much less to discuss it in all its phases. Many lessons could be given 
to this one subject were it possible to do so and yet preserve a proper balance between the 
various parts of the Course as a whole. Select from the topics named such as you 
think most useful for your class. Spend the whole time on a single topic if that seems 
best. The subjects untouched will afford much food for private meditation by those 
who are interested to know more of divine things. 



Apostolic Teachings — Lesson 2. 



Topic 1. (Write answers here. See Note 5.) 

LESSONS IN FAITH. 

1. Mention one of the many object lessons 

which Peter and John received of 
the power of faith. (Mk. 5 : 35-43.) 

2. Through whose faith was this miracle 

wrought? (Mk. 5 : 22, 23, 36.) 

3. How did Peter receive special training 

in faith? (Mt. 14: 24-33.) 

4. How does faith in Christ as a Miracle- 

worker differ from faith in Him as 
one's Saviour? 

5. Why is faith essential to the Christian 

life? 

Topic 3. 
LESSONS IN KNOWLEDGE OF CHRIST. 

1. What revelation did the Father make 

to Peter about the person of Jesus? 
(Mt. 16: 16, 17.) 

2. What revelation did Jesus immediately 

afterwards make concerning His 
work? (Mt. 16:21.) 

3. Why did He make this revelation con- 

cerning His sufferings at this partic- 
ular time ? 

4. Why was this second revelation very 

distasteful to Peter? (Mt. 16:22.) 

5. Why was Jesus so indignant at Peter's 

words? (Mt. 16: 23.) 

6. What essential truths concerning 

Christ and His work were taught 
by these two incidents ? 

Topic 3. 
A LESSON IN FORGIVENESS. 



1 . How did Jesus answer Peter's questions 

about forgiveness? (Mt. 18 : 21, 22.) 

2. What was the parable by which this 

precept was illustrated? (Mt. 18: 
2 3-35-) 

3. When does the precept in respect to 

unlimited forgiveness apply, and 
when does it not apply? 

4. How did Jesus regard an unforgiving 

spirit? (Mt. 18:32-35; 6: 14, 15.) 

5. Why is a forgiving spirit so important? 



Outline Bible Studies : 



Topic 4. (Write answers here. See Note 5.) 

LESSONS IN TOLERATION AND 
KINDNESS. 

1. What did Jesus say to John for pro- 

hibiting a certain man to work mira- 
cles in His name? (Lu. 9:49, 50, 
comp. Mk. 9 : 38-40.) 

2. What rule of conduct toward others is 

here taught? 

3. How did Jesus regard John's wish to 

call down fire on a Samaritan village? 
(Lu. 9:51-56.) 

4. Against what spirit are we thus 

warned ? 

5. How are we to distinguish between 

beliefs and practices regarding which 
we are to be tolerant and patient, 
and those which it is our duty to 
oppose ? 



Topic 5. 
A LESSON ABOUT REWARDS. 

1. How did Jesus answer Peter's question 

about rewards for giving up all and 
following Him? (Mk. 10:28-30.) 

2. How is this promise fulfilled? 

3. Why cannot material wealth be re- 

garded as a reward for Christian 
service ? 

4. What are the rewards of Christian 

service in this world ? 

5. For whom are the greatest rewards in 

the kingdom of heaven? 

Topic 6. 
LESSONS IN HUMILITY. 

1 . What lessons in humility were received 

respectively by John and by Peter? 
(Mk. 10:35-45; Jo. 13:2-10.) 

2. What is the nature of that humility 

which Jesus constantly enjoined 
upon His followers? 

3. In what sense is it a peculiarly Chris- 

tian virtue ? 

4. Why is it so often despised? 

5. What is the Christian's constant exam- 

ple and inspiration in the cultivation 
of this grace ? (Phil. 2:5-11 .) 



Apostolic Teachings — Lesson J. 



Lesson 3. THE TESTING OF CHARACTER. Peter's 
Fall and John's Steadfastness. 

Mt. 26:69-75; Lu. 22:31-34; Jo. 18:1-27; 19:23-37; 21:15-24, and 
scattered references. A.D. 30. 

Note 8. — During the latter part of Christ's stay on earth Peter and John appear 
much more frequently than any of the other disciples. At the last supper Jesus 
warned Peter of his approaching fall, but Peter vehemently asserted his faithfulness. 
When Jesus was betrayed in the garden, Peter, as if eager to prove his unfaltering 
devotion to Christ, offered violent but useless resistance to his Lord's enemies. As 
Jesus was led away, a prisoner, all the disciples fled. John, however, quickly regained 
his courage, and with apparently no effort to conceal his regard for Jesus, boldly 
entered with Him into the palace of the high priest and witnessed His trial. 
Meanwhile Peter, who had followed afar off, was at John's request admitted to the 
courtyard, where he was charged with being a disciple of Jesus. Overcome with terror 
at the peril in which he regarded himself, he three times denied that he knew Him. 
A look from Jesus, however, recalled Peter to his true self, and he went out and wept 
bitterly. 

John's boldness at the trial of Jesus was followed by his similar bravery at the cruci- 
fixion. He stood at the foot of the cross, an open friend to Jesus, and there received 
our Lord's dying charge to care for His mother. Peter and John were the first of the 
disciples to visit the empty tomb of the risen Lord ; and one of the earliest appear- 
ances of the Christ was to the broken-hearted Peter. Doubtless this tender and sol- 
emn interview brought the assurance of forgiveness to the erring disciple. 

One of the most remarkable of the subsequent appearances of Jesus occurred on 
the shore of the Sea of Galilee. Here Peter, after repeated protestations of love for 
his Lord, was restored to his apostleship in the presence of his brethren. 

GOLDEN TEXT: "Jesus saith to Simon Peter, Simon, son of John, 
lovest thou me more than these ? He saith unto him, Yea, Lord ; thou 
knowest that I love thee. He saith unto him, Feed my lambs." (Jo. 
21 : 15.) 

SCRIPTURE, to be read in school or class : Jo. 21 : 1-19. 

DAILY SCRIPTURE READINGS. 

Monday Jo. 18 : 1-14. Peter and John at the Arrest of Jesus. 

Tuesday j J^J ^^T-ll } Peter ' s Denial of Jesus. 

Wednesday Jo. 19 : 23-37. The Mother of Jesus Committed to John. 

T f Mk. 16: 1-11. The Angel's Message to Peter. 

1 hursday \ Jo. 20 : 1-10. Peter and John at the Tomb. 

Friday { L VJ 4 ' f!~$Sj } The Appearance of Christ to Peter. 

Saturday Jo. 21 : 1-14. The Miraculous Draught of Fishes, 

Sunday Jo. 21 : 1^-24. The Restoration of Peter, 



io Outline Bible Studies 



ANALYSIS OF SCRIPTURE MATERIAL. 
THE TESTING OF CHARACTER. 

1. Peter and John at the Arrest of Jesus: Jo. 18: 1-14. 

2. Peter's Denial of Christ. Mt. 26 : 69-75 '. Lu. 22 : 31-34 ; Jo. 18 : 15-27. 

3. John's Steadfastness at the Trial and at the Cross. Jo. 18: 15, 16; 

19 : 23-37- 

4. Christ's Message and Appearance to Peter. Mk. 16:7; Lu. 24:34. 

5. The Restoration of Peter. Jo. 21 : 15-24. 

TOPICS FOR DISCUSSION. 

Topic 1. 
DESERTING CHRIST. 

(See Notes 5 and 7, Lessons 1 and 2.) 

1 . What did the eleven disciples do when 

Jesus was arrested? (Mt. 26: 56^.) 

2. What ought they to have done? 

3. Under what circumstances had they all 

been anxious to be with Him? (Mk. 
10:35-45; Lu. 22:24.) 

4. How do Christ's professed followers 

often desert Him now ? 

5. Why do men so readily forget what 

they owe to Christ? 

6. To whom does He promise the final 

reward? (Rev. 2 : io£.) 

Topic 3. 
DENYING CHRIST. 

1. What led Peter in the first place to 

deny Christ? (Jo. 18: 17.) 

2. To what did this first sin lead? (Mt. 

26:71-74.) 

3. What is the constant tendency of sin? 

4. How does sin fortify itself in one's 

inner life ? 

5. How are men tempted to deny Christ 

to-day? 

6. Why does our Lord so deeply condemn 

denying Him? (Mt. 10 : 32, 33.) 



Topic 3. 
SPIRITUAL OVERTHROWS. 

I. What was Peter's first downward step? 
(Mt. 26:33.) 



Apostolic Teachings — Lesson 3. 11 

2. How did he further show his self-con- (Write answers here. See Note 5.) 

fidence? (Mt. 26: 51, 58.) 

3. What opportunity did Peter's spiritual 

unfitness to withstand temptation 
give to Satan? (Lu. 22 : 31.) 

4. How did Satan use this opportunity? 

(Jo. 18:17; Mt. 26 : 69-74.) 

5. What spirit should Peter's experience 

teach us to avoid, and what to culti- 
vate? (Prov. 16:18; Mt. 6:13; 
23:12.) 

6. When God leads us into danger what 

does He give us a right to expect? 
(Ps. 91 : 1-12 ; 1 Cor. 10 : 13.) 

7. Why then do we ever fall? 

Topic 4. 
SPIRITUAL RESTORATIONS. 

1. Why was Peter forgiven and restored? 

(Lu. 22 : 62.) 

2. Why was David restored after his fall? 

(Ps. 51: 1-4, 9-12, 17.) 

3. Why can there be no restoration with- 

out repentance ? 

4. How did our Lord show His tender 

love for Peter? (Lu. 22:32a:; Mk. 
16:7; Lu. 24 : 34 ; Jo. 21 : 15-17.) 

5. What is Christ's attitude toward us in 

our failings? (Heb. 4: 15, 16.) 

6. Of what help may we be sure in our 

desire for spiritual restoration? (1 
Jo. 2 : 1 ; Heb. 7 : 25.) 

7. Why then does any one ever remain in 

sin? 

Topic 5. 
SPIRITUAL STEADFASTNESS. 

1. Notwithstanding a momentary waver- 

ing (Mt. 26 : 56^), how did the stead- 
fastness of John's love show itself? 
(Jo. 18:15; 19:26,35.) 

2. How did John avoid the dangers that 

overcame Peter? 

3. What perils constantly beset those who 

are timid in their allegiance to 
Christ? 



T2 Outline Bible Studies 



Which of the Apostles could look back (Write answers here. See Note 5.) 
on his conduct at the trial and cruci- 
fixion of Christ with the most pleas- 
ure, and why? 

What type of Christian character is 
most satisfactory to the individual 
and most pleasing to God? 



Topic 6. 
LOVING AND FOLLOWING CHKIST. 

1 . Of what is our Lord's mission to earth 

the chief manifestation ? (Jo. 3: 16; 
Rom. 5 : 8.) 

2. What did Christ's repeated questions 

to Peter indicate as to His chief de- 
sire regarding His disciples? (Jo. 
21: 15-17.) 

3. On what did He base many of His most 

precious promises ? (Jo. 14: 21, 23; 
15:9, 10.) 

4. What did He regard as the test of 

Christian character? (Mt. 10 : 37.) 

5. In what one command did Christ sum 

up all that He wished Peter to do for 
Him? (Jo. 21 : 19A) 

6. How does love for Christ show itself ? 



Lesson 4. THE POWER OF THE SPIRIT. The Day 
of Pentecost. 

Acts, ch. 2. 

Note 9. — Soon after the risen Lord had restored Peter to his apostleship, the 
disciples returned from Galilee to Jerusalem where they witnessed the ascension of 
Christ from the Mount of Olives. Ten days of prayerful waiting intervened between 
this event and the sending of the promised power from on high. It was during this 
time that Peter's leadership first appeared, for it was at his suggestion and under his 
influence that the assembled brethren chose a new Apostle to take the place of 
Judas. 

At length the day of Pentecost arrived. With mighty power and great miracles the 
Holy Spirit came down upon all the disciples. Multitudes gathered about them. 
Peter's old rashness and timidity were transformed by the Spirit into calm and holy 
boldness. In an address of extraordinary insight and power he explained these 
miracles as proofs of the resurrection and Messiahship of Jesus, and called on his 
hearers to repent and be baptized. Many obeyed, and that day three thousand were 
added to the number of believers, Thus Peter's leadership in the early church became 
fully established, 



Apostolic Teachings — Lesson 4. 13 

GOLDEN TEXT : " Repent ye, and be baptized every one of you in the 
name of Jesus Christ unto the remission of your sins ; and ye shall receive 
the gift of the Holy Ghost." (Acts 2 : 38.) 

SCRIPTURE, to be read in school or class: Acts 2:29-42. 

DAILY SCRIPTURE READINGS. 

MONDAY Acts I : 1-14. The Ascension and the Waiting in Jerusalem. 

Tuesday Acts 1 : 15-26. Peter's Leadership in the Election of Matthias. 

Wednesday Acts 2 : 1-13. The Descent of the Holy Spirit. 

Thursday Acts 2: 14-36. The Address of Peter. 

F f Acts 2 : 37-42. The Effect of Peter's Address. 

* RIDAY \ Acts 2 : 43-47. The Unity and Growth of the Church. 

Saturday Joel 2 : 18-32. An Old Testament Promise of the Spirit. 

Sunday Jo. 16 : 1-15. Christ's Promise of the Spirit. 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE POWER OF THE SPIRIT. Acts, ch. 2. 

1. The Descent of the Holy Spirit. Acts 2 : 1-40. 

2. The Miracle of " other tongues." Acts 2 : 4^-13. 

3. Peter's Address on the Crucified Jesus as the Prophesied, Risen 

and Reigning Messiah. Acts 2 : 14-36. 

a. These manifestations not due to drunkenness, but are the fulfilment of prophecy 

(vss. 14-21). 

b. Jesus, whom the Jews had crucified, God had raised from the dead (vss. 

22-24) . 

c. This resurrection was predicted by David (vss. 25-31). 

d. This Jesus, of whose resurrection the Apostles were witnesses, and of whose 

exaltation into heaven David had testified, had wrought these miracles, 
and was thus proved to be both Lord and Christ (vss. 32-36) . 

4. Peter's Exhortation to Repentance. Acts 2 : 37-40. 

5. The Effects of Peter's Address. Acts 2: 41, 42. 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE DESCENT OF THE SPIRIT. 

(See Note 5, Lesson 1.) 

i. What was our Lord's last promise to 
His disciples? (Lu. 24:49; Acts 
1:5,8.) 

2. When was this promise fulfilled ? (Acts 

2:1.) 

3. Why was this an especally fitting time 

for this great event ? 

4. How was the whole body of the be- 

lievers made ready to receive the 
promised power from pn high? 
(Acts I ; 14.) 



1 4 Outline Bible Studies : 

5. What two forms of unity marked the (Write answers here. See Note 5.) 

gathering on which the Holy Spirit 
descended? (Acts 2 : 1, A. V.) 

6. What is necessary in any church before 

it can expect a revival? 

Topic 2. 
MANIFESTATIONS OF THE SPIRIT. 

1 . How did the Holy Spirit manifest His 

presence on the day of Pentecost? 
(Acts 2 : 2-4.) 

2. Which of these manifestations were 

transient and which were perma- 
nent? 

3. What did our Lord declare to be the 

work of the Holy Spirit on His 
disciples? (Jo. 14:26; 15:26, 27; 
16: 13, 14.) 

4. How was this illuminating power of 

the Spirit manifested in Peter's ad- 
dress on the day of Pentecost? 
(Acts 2 : 16-36.) 

5. How may we be guided into the knowl- 

edge of divine truth, and built up in 
holy faith ? 

6. What did Christ say was to be the 

work of the Spirit on the world? 
(Jo. 16:8-12.) 

7. How was this power manifested at 

Pentecost? (Acts 2 : 37-42.) 

8. What is the greatest need of "the 

world" to-day? 

9. Why is this need not satisfied ? 

Topic 3. 

THE SPIRIT'S POWER IN THE 
CHURCH. 

1 . What peculiarly distinguishes the Chris- 

tian church from all other organiza- 
tions? (Acts 2: 4a.) 

2. By whom is this divine power be- 

stowed? (Acts 2 : 32, 33.) 

3. How are its operations described by 

the Apostle Paul? (Rom. 5:5; 8 : 
14-17,26,27; 1 Cor. 12:4-11; 
Gal. 5 : 32.) 



Apostolic Teachings — Lesson 4. 15 



4. What is the nature of this power? (Write answers here. See Note 5.) 

5. Under the influence of the Spirit what 

should be the normal condition of 
every church ? (Acts 2 : 4yd ; 9 : 31 .) 

6. What heart-searching question should 

be asked in churches where these 
evidences of the Spirit's presence do 
not appear? 

Topic 4. 

THE POWER OF THE SPIRIT IN THE 

PREACHING OF THE GOSPEL,. 

1. What was the secret of Peter's power 

as a preacher on the day of Pente- 
cost? (Acts 2: 4A) 

2. What was the purpose of his sermon? 

(See Analysis.) 

3. Whence did he draw his illustrations 

and arguments? (Acts 2:16-21, 
25-28, 34, 35.) 

4. To what did he bear personal testi- 

mony? (Acts 2 : 32.) 

5. What was the result of this sermon? 

(Acts 2 : 37-40.) 

6. How did this sermon show the guid- 

ance and power of the Holy Spirit? 

7. What essentials of all good preaching 

are here indicated? 

8. What should be the supreme aim of 

every sermon, whatever its subject? 

9. Why is the aid of the Holy Spirit 

necessary in order to make preach- 
ing effective ? 



Lesson 5. CHRISTIANITY AND PHILANTHROPY. 
The Lame Man Healed. 

Acts, ch. 3. About a.d. 31. 

Note 10. — The miracle of the healing of the lame man at the Beautiful Gate of the 
temple was one of the "many wonders and signs" wrought by the Apostles after the 
day of Pentecost (Acts 2 : 43). That some time had elapsed, perhaps several months, 
is indicated by the rapid and yet peaceful development of the church in Jerusalem 
(Acts 2: 47). A considerable period must have been required for the church to see 
the full meaning of the outpouring of the Spirit, and to reap the spiritual harvest so 



j 6 Outline Bible Studies 



suddenly ripened. Probably this particular miracle was related because the address 
of Peter in connection with it occasioned the beginning of opposition to the church by 
the Jewish authorities. 

Peter's address at this time was strikingly different from that on the day of Pente- 
cost. It began with a description of the awful wickedness of the Jewish people in 
demanding from Pilate the crucifixion of the Holy and Righteous One, and asking for 
the liberation of a murderer. This Prince of life whom they had killed had been raised 
from the dead by the power of God, and to this fact the Apostles were witnesses. Not 
by the power of the Apostles, but by that of this risen Messiah, who had been pre- 
dicted by the prophets, had this miracle occurred. Because the Jews had committed 
this fearful crime in ignorance, forgiveness might be obtained, but only on condition 
of immediate repentance. Otherwise they would be destroyed when Jesus, now ex- 
alted in heaven, would come again to judge His enemies, and to set up His Messianic 
kingdom. 

GOLDEN TEXT : " Repent ye therefore, and turn again, that your 
sins may be blotted out." (Acts 3 : ig«.) 

SCRIPTURE, to be read in school or class : Acts 3 : 1-15. 

DAILY SCRIPTURE READINGS 

Monday Acts 3 : 1-10. The Miracle at the Beautiful Gate. 

Tuesday Acts 3 : 1 1-26. Peter's Address in the Temple. 

Wednesday .. .Mt. 10 : 1-15. The Disciples Given Power to Heal. 

Thursday Gen. 12 : 1-3; ch. 15. The Messianic Promise to Abraham. 

Friday Deut. 18 : 9-22. The Prophet Greater than Moses. 

Saturday Is. 52 : 13—53 : 12. The Sufferings of the Messiah. 

Sunday Mai. 2 : 1 7 — 3 : 6. The Messianic Judgment. 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE HEALING OF THE LAME MAN AND ITS RESULTS. Acts 3 : 1-26. 

1. The Healing of the Lame Man. Acts 3: 1-10. 

2. Peter's Address to the Multitude in Solomon's Porch. Acts 3: 

11-26. 

a. This miracle a work, not of man, but of God (vs. 12). 

b. Its purpose — to glorify Jesus, whom the Jews rejected and killed, but whom 

God raised up (vss. 13-15). 

c. The means by which it was wrought — faith in Jesus (vs. 16). 

d. The guilt of the Jews palliated by ignorance, but not excused (vss. 17, 18). 

e. Exhortation to repentance in order to forgiveness and salvation at the reap- 

pearance of Jesus (vss. 19-21). 
/ These events predicted in prophecy (vss. 22-24). 
g. Application to the hearers as Jews (vss. 25, 26). 

TOPICS FOR DISCUSSION. 

Topic 1. 
GIVING SUCH AS WE HAVE. 

(See Note 5, Lesson i.) 

I. What did Peter say when asked by 
the beggar for a gift of money? 
(Acts 3: 6.) 



Apostolic Teachings — Lesson J. 17 



2. What excuse is often made when the (Write answers here. See Note 5.) 

poor and needy apply for help ? 

3. In working for the good of others, 

what can we give that is better than 
money ? 

4. Why is it so difficult for the happy and 

well-to-do to bring themselves into 
loving sympathy with the poor and 
needy ? 

5. What is the most important principle 

in true philanthropy? 

6. Mention some ways in which this 

principle is being applied at the 
present time. 

Topic 3. 

CHRISTIANITY AND HUMAN SUFFER- 
ING. 

1. What was the result of the contact 

between the Gospel and the crippled 
beggar at the temple gate? (Acts 
3=8-) 

2. In the struggle for existence, what is 

the natural fate of the poor, the 
weak and the needy? 

3. What does the Gospel teach us to do 

for those whom natural law and the 
inhumanity of man doom to destruc- 
tion? (Lu. 10: 30-37.) 

4. How is Christianity distinguished from 

all other religions in respect to hu- 
man suffering ? 

5. In whose name and for whose sake is 

all Christian philanthropic work 
done? (Acts 3:6; Mt. 25 : 40, 45.) 

6. What conceptions of God and of men 

lie at the basis of all Christian phi- 
lanthropy? (Mt. 5: 43-48; 1 Jo. 
3: 10, 16-18.) 

Topic 3. 
SINS OF IGNORANCE. 

I . What mitigating circumstance did Peter 
offer respecting the crime which he 
charged upon his hearers? (Acts 



1 8 Outline Bible Studies : 



2. What crowning proof of Jesus 1 Messiah- (Write answers here. See Note 5.) 

ship could not be given until after 
He had been put to death? (Acts 
3:i5-) 

3. Why cannot the same mitigating cir- 

cumstances be offered in behalf of 
those who now reject Christianity ? 

4. What requirement obtains in respect to 

sins of ignorance as well as wilful 
sins? (Acts 3 : 19.) 

5. How soon are sins of ignorance to be 

repented of? 

6. How is God's grace shown in His treat- 

ment of sins of ignorance? (Acts 
17: 30; 1 Tim. 1 : 13.) 

Topic 4. 
THE " NAME " AND ITS POWER. 

1. Mention the several designations ap- 

plied to our Lord in Peter's address 
(Acts 3: 13, 14, 15, 18, 20, 23, 26.) 

2. What was the significance of these 

names ? 

3. What power did Peter ascribe to this 

Name? (Acts 3 : 16.) 

4. In this case what did the Name stand 

for? 

5. By whose faith in this Name that of 

the lame man or that of the Apostles, 
was the miracle performed? 

6. Why has the "Name" of Christ no 

more power in the church to-day? 

Topic 5. 
THE FIRST DEMAND OF THE GOSPEL. 

1. What did Peter urge his hearers to do 

in view of their guilt? (Acts 3 : 19.) 

2. What was the particular change of 

mind involved' in the " repentance " 
that Peter urged upon them ? 

3. What great spiritual results would fol- 

low their repentance? (Acts 3 : 19, 
20.) 

4. What is meant by repentance now? 

5. Why is repentance necessary? 

6. What spiritual results follow from it? 



Apostolic Teachings — Lesson 6. 1Q 

Lesson 6. SUFFERING FOR CHRIST. Peter and 
John Imprisoned, 

Acts 4: 1-3 1. 
Note 11. — The fact that the rapid growth of the church had not already aroused 
the Jewish rulers in Jerusalem to active opposition to the believers may have been 
due to two reasons : First, the believers conducted themselves in all respects as pious 
Jews, who apparently differed from the rest of the nation only in their belief that Jesus 
of Nazareth was the Messiah. So long as they kept the peace no special reason ap- 
peared why they should be disturbed any more than the followers of the many others 
who had put forth Messianic claims. But, secondly, the rulers, having crucified the 
Nazarene, hoped no doubt that this entire movement was only an outburst of fanaticism 
that would quickly expend its force if let alone. Peter's public denunciation of them 
as the murderers of the heaven-sent Messiah, and the manifest favor of his bold words 
with the thronging multitudes, alarmed the Sanhedrin. Peter and John were arrested 
as leaders and dragged to prison. At the hearing, which followed the next day, the 
attempt of the rulers to threaten them into silence was defeated by their boldness in 
refusing to obey men rather than God. Their triumphant departure from the court 
and safe return to the church caused great joy and thanksgiving in the hearts of all 
the brethren. 

GOLDEN TEXT : " In none other is there salvation : for neither is 
there any other name under heaven, that is given among men, wherein 
we must be saved." (Acts 4 : 12.) 

SCRIPTURE, to be read in school or class : Acts 4: 1-12. 

DAILY SCRIPTURE READINGS. 

Monday Acts 4 : 1-12. Peter and John Arrested and Arraigned. 

Tuesday Acts 4 : 13-22. Peter and John Threatened and Dismissed. 

Wednesday. . .Acts 4: 23-31. The Return of Peter and John to the Church. 

Thursday Is. 28 : 14-22. The Foundation Stone Laid in Zion. 

Friday Ps. 118: 14-29. The Stone Rejected by the Builders. 

Saturday 1 Cor. 15 : 1-19. The Fundamental Truth of Christianity. 

SUNDAY Psalm 2. The Vanity of Counseling against the Lord. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PETER AND JOHN IMPRISONED. Acts 4:1-31. 

1. Peter and John Arrested and Arraigned. Acts 4 : 1-12. 

a. Peter and John cast into prison (vss. 1-3). 

b. The increase of believers (vs. 4). 

c. Peter and John questioned by the Sanhedrin (vss. 5-7). 

d. Peter's courageous answer (vss. 8-12). 

2. Peter and John Threatened and Dismissed. Acts 4: 13-22. 

a. The Sanhedrin amazed at the boldness of Peter and John (vss. 13, 14). 

b. The Apostles forbidden to speak in the name of Jesus (vss. 15-18). 

c. Their refusal to obey (vss. 19, 20). 

d. The Apostles threatened and sent away (vss. 21, 22). 

3. The Return of Peter and John to the Church. Acts 4 : 23-31. 

a. The return of the Apostles, and the joy of the church (vss. 23, 24a). 

b. The thanksgiving prayer of the church (vss. 24^-30). 

c. The manifestation of the Holy Spirit (vs. 31). 



20 Otitline Bible Studies : 



TOPICS FOR DISCUSSION. 

Topic 1. 

PREACHING THE RESURRECTION. 

(See Note 5, Lesson 1.) 

1. What Jewish sect was especially hos- 

tile to the early progress of Chris- 
tianity? (Acts 4:1.) 

2. On what belief was this opposition 

founded? (Acts 4:2; Mt. 22:23; 
Acts 23 : 8.) 

3. What important fact was the most pro- 

nounced element in Peter's preach- 
ing? (Acts 2:24-32; 3: 15; 4: 10.) 

4. Why are the enemies of Christianity 

unwearied in their efforts to disprove 
the fact of Christ's resurrection? 
(1 Cor. 15: 13-17.) 

5. What success has attended such efforts? 

6. What follows from the establishment of 

the fact that Jesus rose from the dead ? 

Topic 8. 

PERSECUTION FOR RIGHTEOUSNESS'S 
SAKE. 

1. What was done to Peter and John as 

they were addressing the people in 
Solomon's porch ? (Acts 4:3.) 

2. What reasons had the Jewish authori- 

ties for taking this action? (Acts 
4:1,2.) 

3. Why had they not interfered with the 

Apostles before this ? (See Note 1 1 .) 

4. What two reasons combined to make 

the Sadducees especially hostile to 
the Apostles ? 

5. Why is error commonly bitter against 

the truth ? 

6. What are some of the effects of perse- 

cution on the church ? 

7. Why should Christians rejoice when 

the world persecutes them? (Mt. 
5 : 10-12.) 

Topic 3. 
CHRISTIAN COURAGE. 

i. What impression did the conduct of 
Peter and John make on the coun- 
cil? (Acts 4: 13.) 



Apostolic Teachings — Lesson 6. 21 

2. How did Peters present conduct com- (Write answers here. See Note 5.) 

pare with his conduct when his 
Master was tried before the same 
tribunal? (Mt. 26 : 69-75.) 

3. What occasioned this change? (Acts 

4: Sa, 13d.) 

4. What special promise of Christ made 

the Apostles bold on this occasion? 
(Mt. 10: 19, 20.) 

5. Why should believers in Christ be 

bold and aggressive beyond all other 
men? 

6. In what respects may we be bold for 

Christ? 

Topic 4. 
SALVATION THROUGH CHRIST ONLY. 

1. How did Peter show that notwith- 

standing the grievous crime of his 
hearers salvation was offered to 
them? (Acts 4: 12.) 

2. What did Peter mean by salvation in 

or through a " name "? 

3. Why is there salvation in no name but 

that of Jesus? 

4. Mention some substitutes that men are 

constantly trying to find for this 
name of Jesus. 

5. How should the fact that there is sal- 

vation in no other name affect 
unbelievers? 

6. Why should believers rejoice in this 

fact? 

Topic 5. 
MORAL GRAVITATION. 

1. Where did Peter and John go when 

free to depart where they pleased? 
(Acts 4:23.) 

2. When Judas was freed from restraint 

of Christ's presence, where did he 
go? (Acts 1 : 25.) 

3. How are the moral tendencies of men 

revealed in this life? 

4. What light does this law of moral 

gravitation throw on the soul's eter- 
nal destiny? 



22 Outline Bible Studies : 



Lesson 7. OBEYING GOD, NOT MEN. Peter's 
Answer to the Jewish Rulers. 

Acts, ch. 5. Between a.d. 32 and 34. 

Note 12. — The benevolence of Barnabas and others who sold their possessions 
and contributed the entire proceeds to the common fund in the church, incited Ana- 
nias and his wife to try to obtain the honor of such benevolence without deserving it. 
Peter detected the imposture and charged them with lying to the Holy Ghost, who 
dwelt in the church. The meaning of the terrible judgment which followed was appar- 
ent to all. The holiness of the church was vindicated. Hypocrites were afraid to join 
it, but true believers were attracted in great numbers. The power and influence of 
Peter grew constantly and many extraordinary miracles were wrought by him. Even 
his shadow healed those on whom it fell. 

Such divine approval of the work and teachings of the Apostles not only comforted 
their own hearts and strengthened them to endure the coming trial of their faith, but 
attracted such universal attention as to arouse the Jewish authorities from their leth- 
argy. This time all the Apostles were arrested and cast into prison ; but, being at once 
delivered by an angel, they returned to the temple and renewed their joyful proclama- 
tion of the Gospel. When re-arrested and tried before the Sanhedrin, the wise and 
conciliatory address of Gamaliel enabled them to escape with only a beating for disobey- 
ing the previous injunction of the court. This act of persecution on the contrary 
stimulated their zeal in proclaiming Jesus as the Christ. 

GOLDEN TEXT : " We must obey God rather than men." (Acts 5 : 

29A) 

SCRIPTURE, to be read in school or class : Acts 5 : 17-32. 

DAILY SCRIPTURE READINGS. 

Monday Acts 4 : 32-37. Having All Things Common. 

Tuesday Acts 5 : 1-11. Peter's Exposure of Ananias and Sapphira. 

Wednesday Acts 5 : 12-16. The Miraculous Power of Peter's Shadow. 

Ttt „„_„ 7 a . Peter's Defense of the Apostles before the 

Thursday Acts z: 17-32. ~ ., 

D ' ° Council. 

Frthav / ^- cts 5 : 33 _ 39* The Advice of Gamaliel. 

\ Acts 5 : 40-42. The Apostles Beaten and Released. 

Saturday Josh. 7 : 1— 15. The Sin of Achan. 

Sunday Dan. 3 : 1-18. Obeying God Rather than Men. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PETER'S GREAT POWER AND BOLDNESS. Acts, ch. 5. 

1. Peter's Exposure of the Sin of Ananias and Sapphira. Acts 5 : 1-11. 

2. The Miraculous Power of Peter's Shadow. Acts 5 : 12-16. 

3. Peter's Declaration of Supreme Obedience Due to God. Acts 

5 : I7-3 2 - 

a. The Apostles imprisoned, and delivered by an angel (vss. 17-210). 

b. The Apostles brought before the Sanhedrin (vss. 21^-27^). 

c. The accusations of the high priest (vss. 27^, 28). 

d. Peter's defense; obeying God, not men (vss. 29-32). 



Apostolic Teachings — Lesson 7. 23 

4. The Apostles Beaten and Released. Acts 5 : 33-42. 

a. The Sanhedrin enraged by Peter's defense (vs. 33). 

b. The Sanhedrin calmed by the counsel of Gamaliel (vss. 34-39). 

c. The Apostles, beaten and set free, resume preaching (vss. 40-42). 

TOPICS FOR DISCUSSION. 

Topic 1. 
HYPOCRISY IN THE CHURCH. 

(See Note 5, Lesson 1.) 

i. What praiseworthy act did Ananias 
really do? (Acts 5:1,2, comp. 4: 
34-37-) 

2. What reputation did he and his wife 

hope to gain by it ? 

3. In what did their sin consist? (Acts 

5-3,9-) 

4. Against whom does the religious hypo- 

crite chiefly sin? 

5. What fatal mistake is always made by 

hypocrites in estimating the relation 
of their good to their evil deeds? 

6. How does the existence of hypocrites 

in the church affect the world toward 
true Godliness? 

Topic 2. 
SALUTARY PUNISHMENTS. 

i . How was the sin of Ananias and Sap- 
phira punished? (Acts 5 : 5, 10.) 

2. Who inflicted this punishment? 

3. Mention some Old Testament parallels. 

(Lev. 10:1, 2; Num. 16:31-35; 
2 Sam. 6: 6, 7.) 

4. Why were Ananias and Sapphira so 

terribly punished for their sin? 

5. What lessons should the sin and fate of 

Ananias and Sapphira teach us ? 

Topic 3. 
OBEYING GOD, NOT MEN. 

1. What does the New Testament teach 

about obedience to secular authority? 
(Rom. 13 : 1-5 ; Titus 3:1; 1 Pet. 
2:13-17.) 

2. If such is the doctrine of the church, 

why did the Apostles refuse to obey 
the highest authority of their people? 
(Acts 5 : 29.) 



24 Outline Bible Studies : 



3. Why does God claim our first obedi- (Write answers here. See Note 5.) 

ence ? 

4. What sphere in life is covered by the 

authority of the civil magistrate? 

5. Into what domain of life is he forbidden 

to enter? 

6. How can a Christian show that he re- 

gards himself as a " subject " to 
human authority while yet refusing 
to obey it? 

7. How was this principle illustrated in 

Old Testament history? (Dan. 3: 
17-21 ; 6: 10, 16.) 

8. Under what circumstances may a Chris- 

tian not only disobey, but resist, 
human authority? 



Topic 4. 
FIGHTING AGAINST GOD. 

1. What did Gamaliel intimate that the 

Sanhedrin might be doing in oppos- 
ing the Apostles? (Acts 5 : 38, 39.) 

2. Against whom is every attack on Chris- 

tian men and Christian truth really 
directed? 

3. Why is fighting against God such " a 

common practice " ? 

4. Why is it such " a hopeless enter- 

prise 11 ?. 

5. Why is it such " a perilous warfare' 1 ? 

6. Why is it such "a heinous wicked- 

ness " ? 



PART II. 

THE MISSIONARY WORK OF PETER AND JOHN IN SAMARIA 
AND JUDEA, AND THE CONVERSION OF SAUE. 

Time. — From the Death of Stephen to the Sending Out of Missionaries by the Church in 
Antioch. Part II of The History of the Apostolic Church, a.d. 34-44 (see Note 3, Abstract of 
Lessons, in Introduction). 

Note 13. — Characteristics of Part II. Three events of far-reaching sig- 
nificance mark the history of this period : (a) The extension of the church from 
Jerusalem to Samaria, through the preaching of Philip, the evangelist, and the conse- 
quent visit of Peter and John to impart to the converts the gift of the Holy Ghost ; 
{b) the conversion of Saul, who, under divine direction, began a course of training 
which is not narrated in the history, but which fitted him to undertake the great 
mission to the Gentile world when the hour for it should be ripe ; and (c) the con- 



Apostolic Teachings — Lesson 8. 25 



version of Cornelius through the preaching of Peter, whereby a door was opened for 
the Gentiles to pass directly into the Christian church without previous compliance 
with the requirements of the Jewish law. In this extension of the church beyond 
Jerusalem and especially in the breaking down of the prevailing Jewish exclusiveness, 
through which the Christian church began its conquest of the world for Christ, Peter 
was the most conspicuous instrument. 



Lesson 8. WORLDLINESS IN RELIGION. Simon 
Magus Exposed. 

Acts 8 : 1-25. About a.d. 34. 

Note 14. — Certain inequities in the distribution of supplies from the common fund 
in Jerusalem excited complaints which led to the appointment of seven men to 
superintend this work. At the head of these was a certain Grecian Jew (see B. D.), 
or Hellenist, named Stephen, who quickly became prominent in religious debates with 
his fellow-Hellenists. His fearless proclamation of a broader and more liberal type 
of Christianity than the Apostles had yet announced aroused violent Jewish prejudices, 
and led to his arrest. Being tried before the Sanhedrin he was convicted by false 
witnesses, condemned, and stoned. The same day a storm of persecution broke over 
the infant church. Great numbers of believers were driven from Jerusalem, but 
instead of being silenced by opposition they went in every direction preaching the 
Gospel. Among these was one of the Seven, named Philip, who, coming to Samaria, 
began preaching so effectively that multitudes believed and were baptized. Among 
these was a notorious magician named Simon. 

When the news of this great revival reached Jerusalem, the Apostles sent Peter and 
John to Samaria. God honored their apostolic office by making them the instruments 
through whom the gift of the Holy Spirit was conferred upon the baptized believers. 
Simon, the magician, wished to buy the power of conferring this gift upon others. 
This act of audacious profanity drew upon the hypocrite the scathing rebuke of Peter, 
and a summons to repentance. When Peter and John had accomplished their work 
in Samaria, they returned to Jerusalem, preaching the Gospel by the way in many 
Samaritan villages. 

GOLDEN TEXT : " They therefore that were scattered abroad went 
about preaching the word." (Acts 8 : 4.) 

SCRIPTURE, to be read in school or class : Acts 8 : 14-24. 

DAILY SCRIPTURE READINGS. 

Mo av f Acts 6 : 1-7. The Appointment of the Seven. 

" \ Acts 6 : 8-15. Stephen's Ministry and Arrest. 

Tuesday Acts 7:1-16; "] 

Wednesday Acts 7 : 17-34; I , . . 

Thursday.. Acts 7 • 2 <-aI »• [ Stephen's Address before the Sanhedrin. 

*riday ^ Actg ^ . ,j4_6 a Stephen's Vision and Martyrdom. 

Q j Acts 8 : 1-4. The Church Scattered by Persecution. 

Saturday j Acts g . 5 _ I3> Samaria Evangelized by Philip. 

Sunday. Acts 8 ; 14-25. The Visit of Peter and John to Samaria. 



26 Outline Bible Studies : 



ANALYSIS OF SCRIPTURE MATERIAL. 

PETER AND JOHN IN SAMARIA. Acts 8: 1-25. 

1. The Church Scattered by Persecution. Acts 8 : 1-4. 

2. Samaria Evangelized by Philip. Acts 8 : 5-13. 

a. Philip preaching and working miracles in Samaria (vss. 5-8). 

b. The professed conversion of Simon Magus (vss. 9-13). 

3. The Visit of Peter and John to Samaria. Acts 8 : 14-25. 

a. The Apostles send Peter and John to Samaria (vs. 14). 

b. The Holy Spirit given through their prayers and laying on of hands (vss. 

c. Simon Magus's sin and Peter's exposure of it (vss. 18-24). 

d. Peter and John preaching in Samaritan villages (vs. 25) . 

TOPICS FOR DISCUSSION. 
Topic 1. 

RELIGIOUS LEADERS, TRUE AND FALSE. 

(See Note 5, Lesson 1.) 

1 . Whom did Philip exalt, and whom did 

Simon Magus exalt? (Acts 8 : 5, 9, 
10.) 

2. What did each accomplish? (Acts 8 : 

11,12.) 

3. How did our Lord describe the char- 

acteristics of true and false religious 
leaders? (Jo. 10: 10-14.) 

4. How did Peter urge his fellow-elders 

in the church to show themselves 
good leaders? (1 Pet. 5 : 2, 3.) 

5. How can true servants of Christ be 

distinguished from impostors? (Mt. 
7: 15-19-) 

6. What is the best way in which the 

former can meet and overcome the 
latter ? 

Topic 3. 
WORLDLINESS IN THE CHURCH. 

i. What was the nature of the "belief" 
which Simon Magus professed? 
(Acts 8: 13.) 

2. What seems to have been his idea of 

the miracles wrought by Philip, and 
of the gift of the Holy Spirit ? 

3. What was his probable object in con- 

necting himself with the body of 
Christian believers ? 



Apostolic Teachings — Lesson 8. 27 

4. Why do worldly and really unconverted (Write answers here. See Note 5.) 

persons sometimes join the church? 
(1 Tim. 6: 5, 1. c, R. V.) 

5. What is meant by " worldliness "? 

6. What is the effect of worldliness upon 

the church? 

7. Discouraging as the existence of 

worldliness in the church may be, 
what reasons for deep joy have true 
believers in contemplating the 
church ? 

Topic 3. 
PURCHASING THE GIFT OF GOD. 

1. How did the thoroughgoing worldli- 

ness of Simon Magus display itself? 
(Acts 8: 18, 19.) 

2. Why did he try to purchase the power 

to impart the gift of the Holy Spirit? 

3. What is always the attitude of worldli- 

ness toward the free grace of God ? 

4. What are some of the forms under 

which the sin of Simon Magus re- 
veals itself to-day? 

5. What terrible recompense can one 

earn, and what spiritual good can- 
not be earned? (Rom. 6: 23.) 

Topic 4. 
SPURIOUS CONVERTS. 

1 . What shows that Simon Magus was at 

heart an impenitent man? (Acts 
8:24.) 

2. What superficial indications did he 

give of being a true convert? (Acts 
8:13.) 

3. On comparing his conversion with that 

of others, what elements of a genuine 
conversion are conspicuously absent? 
(Lu. 15: 18; 18: 13; 19: 8.; 23:41; 
Acts 22 : 10.) 

4. When his wickedness was exposed and 

denounced, at what was he terrified? 

5. Why did he not pray for himself? 

6. On whose prayers did he depend? 

7. Enumerate some prominent character- 

istics of spurious converts, 



28 Outline Bible Studies : 



Lesson 9.. SAUL'S CONVERSION A PROOF OF 
CHRISTIANITY. 

Acts 9: 1-190, comp. 22:4-16; 26: 9-18; 1 Cor. 15 : 8-10; Gal. 1 : 15, 160. 

About A.d. 35 or 36. 

Note 15. — Saul was a Hellenistic Jew (see B. D., "Grecian Jews") born at 
Tarsus, a brilliant center of Greek civilization in the Roman province of Cilicia. In 
the apostolic history he first appears as an abettor in the stoning of Stephen, and is 
described as " a young man," probably about thirty years of age. In his own Epistles 
he insisted on the purity of his Hebrew descent, the strictness of his religious training, 
and his extreme devotion to the principles and practices of the Pharisees. His prom- 
inence in connection with the murder of Stephen makes it probable that he was one of 
those who had been vanquished by him in theological debate. The ministry of 
Stephen, though at first it exasperated Saul into a violent persecution of the church, 
may have left on him an impression that prepared the way for his conversion. 

Aside from the marvelous intellectual endowments of Saul, two factors are conspicu- 
ous in his character, — his passionate love of truth, and his absolute loyalty to conscience. 
On these foundations divine power and inspiration built up a life of such far-reaching 
influence, that his conversion to Christianity has justly been regarded as the most 
important event in the history of the church subsequent to the day of Pentecost. 

GOLDEN TEXT : " Brother Saul, the Lord, even Jesus, who ap- 
peared unto thee in the way which thou earnest, hath sent me, that thou 
mayest receive thy sight, and be filled with the Holy Ghost." (Acts 
9 : 17^) 

SCRIPTURE, to be read in school or class : Acts 9 : 1-9. 

DAILY SCRIPTURE READINGS. 

Monday Acts 9 : 1-9. The Conversion of Saul. 

Tuesday Acts 9 : 10-19^. The Ministration of Ananias to Saul. 

Wednesday Acts 22 : 4-16. Paul's Own Account of his Conversion. 

Thursday Acts 26 : 9-18. Paul's Second Account of the Same. 

Friday Rom. 7 : 7-25. Paul's Inward Conflict before his Con- 

version. 

Saturday 1 Tim. 1 : 1-1 7. Why Paul the Persecutor Obtained Mercy. 

Sunday 1 Cor. 15 : 1-1 1. Paul's Conversion a Proof of Christ's 

Resurrection. 

ANALYSIS OF SCRIPTURE MATERIAL. 

AN APOSTLE TO THE GENTILES CALLED. Acts 9 : i-iga. 

1. The Conversion of Saul. Acts 9 : 1-9. 

a. Saul's violent persecution of the church (vss. 1, 2, comp. 22:4, 5; 26:9-11; 

Gal. 1 : 13, 14). 

b. Saul's conversion on the way to Damascus (vss. 3-7, comp. 22 : 6-10 ; 26 : 12- 

18; Gal. 1:15,16). 
C. Saul, blinded by the light, led into Damascus (vss. 8, 9, comp. 22 : 11) , 



Apostolic Teachings — Lesson 9. 29 

2. The Ministration of Ananias to Saul. Acts 9: 10-19^. 

a. Ananias commanded to go to Saul (vss. 10-16). 

b. Saul, receiving his sight and the gift of the Holy Spirit, is baptized (vss. 17- 

19a, comp. 22 : 12-16). 

TOPICS FOR DISCUSSION. 

Topic 1. 

SAUL ANI> THE RISEN CHRIST. 

(See Note 5, Lesson 1.) 

1. Describe the extraordinary experience 

that came to Saul on his way to 
Damascus. (Acts 9 : 3-6, co7nfi. 22 : 
6-8; 26:12-16.) 

2. How may we know that this was not a 

mere mental vision, destitute of out- 
ward reality? (Acts 9:7; 22:9; 
26: 13, 14.) 

3. How did Saul himself regard it at the 

time and afterwards ? (Acts 9:5; 
22 : 8, 10 ; 26 : 15-18 ; 1 Cor. 9:1; 
15:8; Gal. 1 : 16.) 

4. In what sense was his experience sim- 

ilar to that of the other Apostles? 
(1 Jo. 1:2, 3.) 

5. On what reality did he rest his author- 

ity as an Apostle of Christ? (i Cor. 
9:1.) 

6. What shows that he put this appear- 

ance of the risen Christ to himself 
on a level with His appearances to 
the other Apostles before the ascen- 
sion? (1 Cor. 15 : 7, 8.) 

Topic 3. 
SAUL'S CONVERSION. 

1. How did Saul before his conversion 

regard Jesus of Nazareth? (Acts 
26 : 9, 10.) 

2. Why had he refused to recognize Him 

as the promised Messiah ? 

3. How did he regard Him after his con- 

version? (Acts 9 : 20-22.) 

4. In what respects was the conversion of 

Saul different from what is now 
called conversion, and in what re- 
spects the same? 



JO Outline Bible Studies : 



5. In what does a genuine conversion (Write answers here. See Note 5.) 

consist? 

6. How is conversion related to regenera- 

tion? 



Topic 3. 

SAUL'S CONVERSION A PROOF OF 
CHRISTIANITY. 

1. What is the most striking fact in the 

early history of Saul ? (Acts 8:3; 
26: 9-1 1.) 

2. To what great work was all his later 

life devoted? (Eph. 3:8.) 

3. What induced this change in his atti- 

tude toward Christ? (Acts 26: 
12-20.) 

4. From the missionary work and the 

Epistles of Paul, what are we com- 
pelled to infer as to his ability and 
character ? 

5. What probability is there that such a 

change could take place in such a 
man through any illusion, self-decep- 
tion or fraud ? 

6. What then must we conclude as to the 

reality of Christ's appearance to Saul 
on the way to Damascus ? 

7. What, therefore, does the conversion 

of Saul prove regarding Christ and 
Christianity? 

Topic 4. 

THE POWER OF CHRISTIANITY 

SHOWN IN SAUL'S CONVERSION. 

i. How did the church at first regard the 
conversion of Saul? (Acts 9: 13, 
14, comp. vs. 26.) 

2. What made his conversion appear so 

incredible? (Acts 9: 1,2; 26:4,5, 
9-11; Gal. 1: 13, 14.) 

3. By what power was this amazing spirit- 

ual change wrought in him ? 

4. Why may the conversion of Saul be 

regarded as one of the greatest 
triumphs achieved by Christianity? 

5. Why is every conversion a display of 

divine power? (Eph. 2:1.) 



Apostolic Teachings — Lesson 10. Ji 

Lesson 10. OVERCOMING PREJUDICES. Peter's 
Vision at Joppa. 

Acts 9: 32 — 10: 23a. About A.D. 40. 

Note 16. — The mission to the Gentiles, for which Saul was " a chosen vessel," was 
yet in the future. Meanwhile the church itself must experience a divine preparation 
for this mission, lest at the very beginning of its career it be rent in twain, and thus be 
made incapable of conquering the world for Christ. 

This preparation was necessitated by the gulf that separated the Jewish from the 
Gentile world. This separation, fundamentally religious, made itself felt with terrific 
force in every relation of life. The mere touch of a Gentile was pollution, and his food 
an abomination. To admit these uncircumcised heathen to social equality with a 
devout Israelite, to enter their houses and to " eat with them " (Acts 11:2,3), was most 
deeply shocking to ancient Jewish prejudices. And yet this barrier had to be removed 
before Christianity could become a world-religion. This task, impossible to man, was 
made possible by God, and in its performance Peter bore a conspicuous part. 

After the conversion of Saul the churches in Judea enjoyed peace and prosperity 
(Acts 9 : 31). In one of his pastoral journeys Peter came to Lydda where he healed 
iEneas of a palsy. Thence he was summoned to Joppa where he restored Dorcas to 
life. While Peter was staying in Joppa, Cornelius, a God-fearing Gentile in Caesarea, 
was directed in a vision to send for him. In another vision Peter was prepared to go 
to him, for it taught Peter that God had no regard for the social distinctions of the Jews. 
These visions prepared Cornelius, on the one hand, and Peter on the other, for a 
meeting in which all former social barriers between them as Jew and Gentile were 
broken down before the power of the Gospel. 

GOLDEN TEXT : " Other sheep I have, which are not of this fold." 
(Jo. 10: 16a.) 

SCRIPTURE, to be read in school or class: Acts 10:9-23. 

DAILY SCRIPTURE READINGS. 

Monday / Acts 9 : 32-35- The Healing of iEneas by Peter. 

Monday ^ Acts 9 . 36 _ 43 ^ The Raising of Dorcas by peter. 

Tuesday Acts 10 : 1-8. Cornelius Directed to Send for Peter. 

Wednesday Acts 10 : 9-16. Peter's Vision on the Housetop. 

Thursday Acts 10: 17-23^. The Messengers from Cornelius. 

F RIDAY Is. 60 : 1-12; I A Promise to Zion Concerning the Gentiles. 

Saturday Is. 60 : 1 3-22. J & 

Sunday Jas. 2 : 1-9. The Royal Law of Love. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PETER'S PREJUDICE AGAINST THE GENTILES BROKEN DOWN. 
Acts 9 : 32— 10 : 23a. 

1. Peter's Work at Lydda and Joppa. Acts 9 : 32-43. 

a. The healing of ^Eneas at Lydda (vss. 32-35). 

b. The raising of Dorcas at Joppa (vss. 36-42). 

c. The weakening of Peter's Jewish prejudices (vs. 43). 



32 Outline Bible Studies 



2. Peter Made Willing to Visit Cornelius. Acts 10: 1-230. 

a. Cornelius directed in a vision to send for Peter (vss. 1-8). 

b. Peter taught in a vision to call nothing unclean (vss. 9-16). 

c. The coming to Peter of the messengers from Cornelius (vss. 17-230)0 



TOPICS FOR DISCUSSION. 

Topic 1. 

DIVINE COINCIDENCES. 

(See Note 5, Lesson 1.) 

1. What vision did Peter have in Joppa? 

(Acts 10: 9-16.) 

2. What event at Caesarea immediately 

preceded and prepared the way for 
this vision? (Acts 10 : 3-6.) 

3. What great truth was impressed on 

Peter's mind by this coincidence? 
(Acts 10: 34^ 35.) 

4. How was this coincidence proved to 

be in harmony with a prearranged 
divine purpose? (Acts 10:44.) 

5. How did this coincidence, together 

with the subsequent divine attesta- 
tions, impress the church in Jerusa- 
lem? (Acts 11 : 18.) 

6. Why should striking coincidences, 

which human agency could not have 
prearranged or foreseen, not be set 
down as mere accidents of chance? 

7. What are we here taught as to God's 

care for us in the little details of 
life? 

8. How may we discern this care ? 

Topic 2. 
THE POWER OF PREJUDICE. 

i . Why did Peter so stubbornly refuse to 
obey the explicit divine command 
that came to him in the vision on the 
housetop? (Acts 10: 14.) 

2. Why did Jews refuse to associate with 

Gentiles on terms of social equality? 

3. What is meant by prejudice? 

4. How did the power of prejudice show 

itself in the Jews' treatment of 
Christ? 

5. How, in the case of Saul and the early 

church ? 



Apostolic Teachings — Lesson 10. 



33 



6. What has been in every age the real 

cause of religious persecutions within 
the church ? 

7. Which kind of men — the openly wicked 

and profane, or official religious lead- 
ers — has been the most violent 
opponents of new truth ? 

8. Why are men, otherwise good Chris- 

tians, so often bitterly intolerant 
toward other Christians who do not 
work in their way? 

9. How does the power of prejudice com- 

monly show itself in the matter of 
personal religion? (Comfl. Mt. 13: 
70 

Topic 3. 
OVERCOMING PREJUDICES. 

1. What was needed to break down Pe- 

ter's prejudices against the Gentiles? 
(Acts 10: 9-16, 20.) 

2. What was needed to overcome Saul's 

prejudices against Christianity? 
(Acts 9 : 3-6.) 

3. Why is the overcoming of rooted 

prejudices one of the most difficul 
tasks that confront men? 

4. Why is it absolutely necessary to the 

cultivation of a large and noble 
character? 

5. What principle did Jesus announce 

that will help us to overcome preju- 
dices? (Mk. 9 : 38-40.) 

6. How would a truly Christian spirit lead 

us to feel toward other Christians 
even when we cannot in all respects 
approve their ideas or methods? 
(Phil. 1:15-18.) 

7. How can a personal prejudice be dis- 

tinguished from an honest desire for 
the maintenance of truth? (1 Jo. 
4:1.) 

Topic 4. 

DOUBT REMOVED BY DOING GOD'S 

WILX-. 

I. What was the cause of Peter's per- 
plexity? (Acts 10: 17 a.) 



(Write answers here. See Note 5.) 



34 Outline Bible Studies 



2. What was the nature of the doubt (Write answers here. See Note 5.) 

which he experienced? 

3. What different attitudes toward re- 

vealed truth are often comprehended 
under the word " doubt "? 

4. How were Peter's doubts removed? 

(Acts 10: 19, 20, 28, 29, 34, 35.) 

5. How did our Lord say that certainty in 

respect to revealed truth can be 
reached? (Jo. 7 : 17.) 

6. What is the best remedy for perplexity 

in respect to any of the great truths 
of religion? 



Lesson 11. NO DIFFERENCE BEFORE GOD. 
The Conversion of Cornelius. 

Acts 10: 2.1b — n : 18, About A.D. 40. 

Note 17. — Christianity was regarded by those who first embraced it as only a 
further development of Judaism. Their only conceivable mode of entrance into the 
Christian church was by a rigid compliance with Jewish laws and ceremonies, for they 
thought that the door of admission to the church had been closed to the Gentiles by 
the hand of God when the covenant with Abraham was confirmed by the rite of cir- 
cumcision. The conversion of Cornelius, therefore, brought the early church face to 
face with the greatest crisis in its history. To insist on compliance with Jewish rites 
would be fatal to the unity of the church. 

To admit the Gentiles directly into the church demanded, accordingly, nothing less 
than the most explicit and unquestionable divine authority, and this could not be 
exercised through any ordinary man. Philip might open the door to the Samaritans, 
but only Peter, the representative of the Apostles, the recognized leader in the church, 
the man of the " keys " (Mt. 17 : 19) , could be entrusted with this larger task. His 
vision of the sheet let down from heaven received an immediate interpretation in the 
arrival of the messengers from Cornelius. Going with them, Peter found a large 
company assembled to hear the Gospel. His sermon was accompanied by an imme- 
diate outpouring of the Holy Spirit on these Gentiles, after which they were baptized. 
Such indisputable divine approval could but silence objections when Peter rehearsed 
the matter at Jerusalem. 

GOLDEN TEXT: "God is no respecter of persons: but in every 
nation he that feareth him, and worketh righteousness, is acceptable to 
him." (Acts 10 : 34^, 35.) 

SCRIPTURE, to be read in school or class : Acts 10 : 34-48. 



Apostolic Teachings — Lesson n. 35 

DAILY SCRIPTURE READINGS. 

Monday Acts 10 : 236-33. Peter's Interview with Cornelius. 

„ f Acts 10 : 34-43. Peter's Sermon in Cornelius' House. 

1UESDAY J Acts IQ . ^_^ The Holy Spirit Given to the Gentiles. 

Wednesday Acts 1 1 : 1-18. Peter's Defense of his Action. 

Thursday . . . .Gen. 17 : 1-14. God's Covenant with Abraham. 

F f Jer. 31 : 31-34- A New Covenant Prophesied. 

r \ Lu. 22 : 1 5-20. The New Covenant Established. 

Saturday Eph. 2 : 1 1-22. Gentiles Included in the New Covenant. 

Sunday Rom. 2 : 1-12. Jews and Gentiles Equal before God. 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE CONVERSION OF CORNELIUS. Acts 10 : 23^—11 : 18. 

1. Peter's Reception by Cornelius. Acts 10: 23^-33. 

2. Peter's Address in Cornelius's House. Acts 10 : 34-43. 

a. Peter's great discovery — God no respecter of persons (vss. 34, 35). 

b. Facts about Christ known to Cornelius rehearsed (vss. 36-38). 

c. Additional facts about Christ stated (vss. 39-43) . 

3. The Twofold Baptism of Cornelius and his Company. Acts 10: 

44-48. 

a. The Spirit baptism (vss. 44-46^). 

b. The water baptism (vss. 46^-48). 

4. Peter's Defense before the Church at Jerusalem. Acts 11: 1-18. 

a. Peter reproached for violating Jewish customs (vss. 1-3). 

b. His statement of the reasons for his action (vss. 4-17). 

c. Jewish prejudices silenced, and the church gladdened (vs. 18). 

TOPICS FOR DISCUSSION. 

Topic 1. 

FAMILY RELIGION. 

(See Note 5, Lesson 1.) 

1. What suggests that the devoutness of 

Cornelius had been communicated to 
those nearest to him ? (Acts 10 : 24 ; 
see also vss. 7, 8.) 

2. What is the most powerful influence 

that can be exerted in directing chil- 
dren into a religious life? 

3. With what blessings, far greater than 

those purchasable by wealth, should 
parents surround their children? 

4. What is the duty of Christian heads 

of households toward persons in 
their service ? 

Topic 3. 
EQUALITY BEFORE GOD. 

I. What great truth had been forcibly im- 
pressed on Peter's mind by his ex- 
periences in Joppa and Caesarea? 
(Acts 10: 34^.) 



36 Outline Bible Studies : 

2. How had this truth been announced in (Write answers here. See Note 

the Old Testament? (Deut. 10: 
17 ; 1 Sam. 16:7; 2 Chron. 19 : 7.) 

3. How had the Jews misinterpreted this 

truth ? 

4. What was the larger meaning that had 

now been revealed to Peter? 

5. In what sense are all men equal before 

God? 

6. How should this truth influence us in 

our social relations? (Acts 10: 28, 
29; Jas. 2: 2-5.) 

7. What does perfect social equality re- 

quire from a Christian point of view? 

Topic 3. 
DEVOUT SOULS IN EVERY NATION. 

1. What did Peter say about those in 

every nation who fear God and work 
righteousness? (Acts 10 135.) 

2. Why did not Cornelius's fear of God, 

and the merit of his works, suffice 
for his salvation ? 

3. What was Peter sent to make known 

to him? (Acts 10 : 40-43.) 

4. What do these facts imply as to the 

possibility of salvation independently 
of Christ? (Comfi. Acts 4:12.) 

5. Who in heathen lands are the most 

hopeful subjects of missionary effort? 

6. What is the duty of the church regard- 

ing them? 

Topic 4. 
THE UNIVERSALITY OF THE GOSPEE. 

1. What joyful conclusion did the church 

in Jerusalem draw from Peter's nar- 
rative? (Acts 11 : 18.) 

2. What did Christ teach regarding the 

admission of Gentiles into the king- 
dom? (Mt. 8 : 11; Lu. 13:29; Jo. 
10: 16; 12 : 32.) 

3. What was His final charge to His dis- 

ciples? (Mt. 28: 19; Lu. 24: 47.) 

4. What did Paul teach regarding the 

salvation of Gentiles? (Rom. 3: 
29, 30; 10:12, 13; Eph. 2:11-22, 
etc.) 



Apostotic Teachings — Lesson 12. J? 



5. How is the universality of the Gospel (Write answers here. See Note 5.) 

pictured in the book of Revelation? 
(Rev. 5:9, 10; 7:9; 14: 6.) 

6. What are some of the necessary char- 

acteristics of a universal religion, 
and how are they met in the Gospel ? 

7. Why does not a universal religion 

necessarily include the solvation of 
all men? 

8. In what sense is Christianity the uni- 

versal religion ? 



Lesson 12. DIVINE PROVIDENCES. Peter's Deliver- 
ance from Prison. 

Acts 12:1-23. A.D. 44. 

Note 18. — The church had not only survived the persecution instituted by Saul 
and the Jewish authorities, but seems to have been vastly benefited by it. In the seven 
or eight peaceful years that followed, it expanded with great energy in every direction, 
and now the conversion of Cornelius had opened a door that invited a career of con- 
quest in the Gentile world. These facts were doubtless known to the Jewish authori- 
ties, and would tend to fan their smouldering hatred into a hotter flame. They found 
now a power ready to undertake even without their suggestion the work of destruction 
which they could not accomplish. 

Herod Agrippa I was a grandson of Herod the Great and a brother of Herodias 
(Mt. 14:3). The friendship of Caligula, emperor of Rome, had secured him the 
governorship of the whole of Palestine, with the title of king during the last three years 
of his reign. At heart a heathen, he was outwardly a zealous Jew, and sought in many 
ways to ingratiate himself into popular favor. The persecution of the church which he 
began was due therefore to political motives, and had no religious significance. His 
policy was to do away with the leaders. To this end James, the brother of John, was 
seized and beheaded. The miraculous deliverance of Peter, whom the king had de- 
signed for the same fate, seems to have ended the persecution, as the king himself died 
soon after this, in the summer of A.D. 44. 

GOLDEN TEXT: "He shall give his angels charge over thee, to 
keep thee in all thy ways." (Ps. 91 : 11.) 

SCRIPTURE, to be read in school or class : Acts 12 : 1-10. 

DAILY SCRIPTURE READINGS. 

M j Acts 11 : 19-26. A Gentile Church Planted in Antioch. 

MONDAY ^ Actg I x . 27 _ 30- The Famine. Relief Sent to Judea. 

Tuesday Acts 12:1-11. The Martyrdom of James, and Peter's 

Miraculous Release. 

WT7TWT? r,Av / Acts 12 : 12-19. The Prayer of the Church Answered. 

WEDNESDAY . . . | Actg J2 . 2Q _ 2 ^ Herod's" Miserable Death. 

Thursday Mt. 10: 16-23; ) Comfort and Encouragement for Christ's 

Friday Mt. 10:24-33; r Disciples when Persecuted by the 

Saturday Mt. 10 : 34-42. J World. 

Sunday Psalm 59. A Song of Confidence in God. 



j8 Outline Bible Studies 



ANALYSIS OF SCRIPTURE MATERIAL. 

HEROD AGRIPPA'S PERSECUTIONS OF THE CHURCH. Acts 12: 1-23. 

1. The Martyrdom of the Apostle James. Acts 12: 1, 2. 

2. The Imprisonment and Deliverance of Peter. Acts 12 : 3-17. 

a. Peter seized and cast into close confinement (vss. 3-5). 

b. Peter released by an angel (vss. 6-10). 

c. His realization of the fact, and arrival at the house of Mary (vss. 11, 12). 

d. The amazement of the church (vss. 13-16). 

e. Peter's explanation, and departure from Jerusalem (vs. 17). 

3. The Execution of the Guards. Acts 12 : 18, 19. 

4. The Miserable Death of Herod Agrippa I. Acts 12 : 20-23. 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE REALITY OF A DIVINE PROVIDENCE. 

(See Note 5, Lesson 1.) 

1. How is God's care over men illustrated 

in the opposite experiences of the 
Apostles James and Peter? (Acts 
12 : 2, 6-10.) 

2. What is meant by the doctrine of 

divine providence? 

3. What do the Scriptures teach in respect 

to God's providential control over 

a. The universe and the world (Ps. 103 : 

19; 135:6, 7; Mt. 5:45; 6:26)? 

b. Nations (Job. 12:23; P s - 22:28; 

Acts 17 : 26) ? 

c. Men (Job. 10:8-12; Ps. 75:6, 7; 

Lu. 1:51-53)? 

d. The smallest objects, and apparent 

accidents (Mt. 10:29,30; Prov. 

16:33)? 

e. Free actions of good men (Jer. 10 : 

23, 24; Phil. 2:13; Eph. 2:10; 
Jas. 4:13-15)? 

f. Free actions of wicked men (Gen. 50 : 

20 ; Ex. 4:21; Acts 4 : 27, 28) ? 

4. How is this doctrine of providence 

related to God's infinite knowledge, 
power, wisdom, and love? 

5. Why is a divine control over the uni- 

verse at large impossible unless it 
extends also to the minutest details? 



Apostolic Teachifigs — Lesson 12. 



39 



Topic 2. 
PRAYER AND DIVINE PROVIDENCES. 

i. How is the relation of prayer to divine 
providences illustrated in the case of 
Peter and the church? (Acts 12: 
5-10, 12^.) 

2. By whom is every true prayer inspired? 

3. What is the relation between the nat- 

ural laws of the universe and God? 

4. How is answer to prayer consistent with 

the idea of the fixity of natural law ? 

5. Why is it not unreasonable to pray for 

rain, for better crops, or for pro- 
tection from physical harm? 
Topic 3. 
DIVINE PROVIDENCE AND THE 
EXISTENCE OF EVIL. 

1. How does the fate of the soldiers who 

guarded Peter illustrate the manifold 
evils and calamities that are con- 
stantly befalling human life? (Acts 
10: 18, 19.) 

2. How can we reconcile the existence of 

all these evils in the world with the 
idea of a divine providence? 

3. How can we reconcile with this idea the 

fact that wicked men so often prosper, 
and that righteous men are afflicted? 

4. What consideration should content us 

even when we cannot satisfactorily ex- 
plain these i nequalities ? (Ps .73:12- 
20; Lu. 16:25; 1 Pet. 4: 12-14.) 

Topic 4. 
SPECIAL PROVIDENCES. 

1. By what natural means was God's pur- 

pose concerning Herod Agrippa ac- 
complished? (Acts 10:23.) 

2. What is meant by a special providence? 

3. What is the nature of the means divine- 

ly employed in special providences? 

4. Can you give an instance of what has 

seemed to be special divine care 
or guidance in your own life? 

5. How should this whole doctrine of 

divine providences affect those who 
love God and trust in Him? (Mt. 
6:25-34.) 



(Write answers here. See Note 5.; 



4.0 Outline Bible Studies : 



Lesson 13. REVIEW OF LESSONS 1-12. 

Note 19. — Summary of Principal Events in Parts I, II. Part I, The 
Training of Peter a?id yohn and the Beginning of their Work in Jerusalem. — This 
part naturally divides itself into two sections, Lessons 1-3, and 4-7, separated by the 
ascension of the Lord Jesus. The former includes the call of Peter and John to be- 
come followers of Jesus (Les. 1) ; such personal lessons in faith, tolerance, forgive- 
ness, humility, etc., as were not included in the training received by them in common 
with the other disciples (Les. 2), and the fall and restoration of Peter, with the loving 
steadfastness of John (Les. 3). 

The latter section opens with an illustration of Peter's leadership in the matter of 
electing a new Apostle and in the momentous events of the day of Pentecost (Les. 4). 
Sometime afterwards Peter and John are thrust into prominence by the healing of a 
lame man in the temple (Les. 5),for which they were imprisoned, and tried before the 
Sanhedrin, on whom their boldness made a deep impression (Les. 6). The punish- 
ment of Ananias and Sapphira, and many miracles, again brought Peter and the other 
Apostles so conspicuously before the people that the rulers were filled with jealousy, 
and had them all thrown into prison, from which an angel delivered them ; being 
re-arrested and brought before the Sanhedrin, Peter's defense so angered their judges 
that they would gladly have put them to death, but fearing the people, they scourged 
them and let them go (Les. 7). 

Part II, The Missionary Work of Peter and John in Samaria and in Judea, and the 
Conversion of Saul. — The persecution that followed the death of Stephen scattered 
the believers Among these was Philip, whose preaching in Samaria led to the con- 
version of multitudes ; Peter and John being sent to look into the work became in- 
strumental in giving the Holy Spirit to the Samaritans, and in exposing the hypocrisy 
of Simon Magus (Les. 8). About this time Saul, the persecutor, was converted on the 
way to Damascus, and appointed an Apostle to the Gentiles (Les. 9). The church's 
preparation for this Gentile mission came in part through the conversion of Cornelius, 
which taught first Peter, and next the Jewish believers, that God made no distinction 
between Jews and Gentiles, but admitted the latter into the church on the same terms 
as the former (Less. 10, n), A new persecution, instigated by political motives, broke 
out shortly before the death of Herod Agrippa I, and resulted in the death of James 
the Apostle, and the miraculous deliverance of Peter from prison (Les. 12). 

GOLDEN TEXT: "They were all filled with the Holy Ghost, and 
they spake the word of God with boldness." (Acts 4 : 21b.) 

DAILY SCRIPTURE READINGS. PETERS ADDRESSES. 

Monday Acts 1 : 15-26. At the Choosing of a New Apostle. 

Tuesday Acts 2 : 14-36. On the Day of Pentecost. 

Wednesday Acts 3 : 1 1-26. In Solomon's Porch. 

Thursday Acts 4 : 8-20. First, before the Sanhedrin. 

Friday Acts 5 : 25-33. Second, before the Sanhedrin. 

Saturday Acts 10 : .34-43. In the House of Cornelius. 

Sunday Acts 1 1 : 1-17. Before the Church in Jerusalem. 

GOLDEN TEXT RESPONSIVE SERVICE. 

(To be used in place of the regular Scripture Reading with this lesson. The numerals with 
the questions refer to the lessons of the quarter.) 

I. Superintendent (or Teacher'). With what call and promise did 
Jesus invite Peter and John to give up all and follow Him ? 

Sunday-school (or Class). " Jesus said unto them, Come ye after me, 
and I will make you to become fishers of men.' 1 (Mk. 1 : 17.) 

II. What did Christ expect of thern as His followers? 

" If any man would come after me, let him deny himself, and take up 
his cross, and follow me." (Mt. 16: 24.) 



Apostolic Teachings — Lesson 13. 41 

III. How did Jesus in restoring Peter to his apostleship question the 
greatness of his love? 

"Jesus saith unto Simon Peter, Simon, son of John, lovest thou me 
more than these? He saith unto him, Yea, Lord; thou knowest that I 
love thee. He saith unto him, Feed my lambs." (Jo. 21 : 15.) 

IV. With what practical exhortation did Peter conclude his great 
address on the day of Pentecost? 

" Repent ye, and be baptized every one of you in the name of Jesus 
Christ unto the remission of your sins ; and ye shall receive the gift of the 
Holy Ghost." (Acts 2 : 38.) 

V. In what similar way did he address the people in the temple, after 
the healing of the lame man? 

"Repent ye therefore, and turn again, that your sins may be blotted 
out." (Acts 3: 19a.) 

VI. What did he declare to the Sanhedrin concerning Christ as the 
only means of salvation? 

"In none other is there salvation : for neither is there any other name 
under heaven, that is given among men, wherein we must be saved." 
(Acts 4: 12.) 

VII. What did Peter and John say when the Jewish rulers forbade 
their preaching in the name of Christ? 

" We must obey God rather than men." (Acts 5 : 296.) 

VIII. What resulted from the effort of these rulers to check the 
progress of the Gospel by persecution ? 

" They therefore that were scattered abroad went about preaching the 
word." (Acts 8 : 4.) 

IX. What did Ananias say to Saul when sent to him ? 

" Brother Saul, The Lord, even Jesus, who appeared unto thee in the 
way which thou earnest, hath sent me that thou mayest receive thy sight, 
and be filled with the Holy Ghost." (Acts 9 : 17b.) 

X. What words of Christ are illustrated in the conversion of Cor- 
nelius ? 

" Other sheep I have, which are not of this fold." (Jo. 10 : 16a.) 

XI. What great truth had Peter disclosed in connection with the con- 
version of Cornelius? 

"God is no respecter of persons: but in every nation he that feareth 
him, and worketh righteousness, is acceptable to him." (Acts 10: 
34^ 350 

XII. What Old Testament promise was fulfilled in the release of Peter 
from imprisonment? 

" He shall give his angels charge over thee, 
To keep thee in all thy ways." (Ps. 91 : 11.) 

XIII. In all the persecutions which fell upon the believers in the earlji 
church, how were they sustained, and how did they act? 

" They were all filled with the Holy Ghost, and they spake the word oi 
God with boldness." (Acts 4 ; 31^.) 



42 Outline Bible Studies : 

Note 20. — It is manifestly impossible to review all the topics which have been 
treated during the quarter. Some of the more important have therefore been selected 
and classified into groups as follows. For Explanatory Notes, see the lessons re- 
ferred to. 

TOPICS FOR DISCUSSION. 

Topic 1. 

ENTRANCE INTO CHRIST'S KINGDOM. 

(See Note 5, Lesson 1.) 

1 . How did the circumstances under which 

Peter and John entered the service 
of Christ differ from those in the 
case of Paul? (Jo. 1:35-42; Acts 
9: 3-7 ; Lessons 1,9.) 

2. How, from those of the three thousand 

at Pentecost? (Acts 2 : 37-41 ; Les. 
4-) 

3. How, from those of Cornelius? (Acts 

10:30-33, 44-46; Les. 11.) 

4. What one inward experience was com- 

mon to them all? 

5. What is necessary in order to begin 

the Christian life ? 

Topic 2. 
SPIRITUAL GRACES. 

i. What is taught in the lessons of the 
quarter as to faith? (Mt. 14:24- 
33; Acts 3: 16; Less. 2, 5.) 

2. What, as to a spirit of forgiveness? 

(Mt. 18: 21, 22 ; Les. 2.) 

3. What, as to Christian toleration ? (Lu. 

9: 49, 50; Les. 2.) 

4. What, as to humility? (Jo. 13 : 2-10; 

Les. 2, comp. Acts 10:34; Les. 
11.) 

5. What, as to spiritual steadfastness? 

(Jo. 18:15; 19:26, 35; Les. 3.) 

6. What, as to loving Christ? (Jo. 21: 

15-17; Les. 3.) 

7. What, as to Christian courage? (Acts 

4:8, 13; 5:29; Less. 6, 7.) 

8. Which of these graces most needs 

cultivation in the church to-day ? 



Apostolic Teachings — ■ Lesson ij. 43 

Topic 3. (Write answers here. See Note 5.) 

SPIRITUAL DANGERS. 

1. What is taught in the lessons of the 

quarter about spiritual overthrows? 
(Mt. 26:33, 51, 58, 69-74; Les. 3.) 

2. What, about hypocrisy? (Acts 5:1- 

11 ; Les. 7.) 

3. What, about worldliness ? (Acts 8: 

13, 18, 19; Les. 8.) 

4. What, about prejudice? (Acts 10:14; 

Les. 10.) 

5. Which of these dangers is the most 

real at the present time? 

6. How may they all be avoided? 

Topic 4. 
FUNDAMENTAL TRUTHS. 

1. What is taught in these lessons about 

the person of Christ? (Mt. 16:16, 
17; Acts 9:5; Less. 1, 9.) 

2. What, about the work of Christ? 

(Mt. 16:21; Acts 2:32, 33; Less. 
2,4-) 

3. What, about the resurrection? (Acts 

2:24-32; 3:15; 26:12-16; Less. 
4, 5> 9-) 

4. What, about the Holy Spirit? (Acts 

2:1-4,33,38; 10:44; Less. 4, 11.} 

5. What, about human equality before 

God? (Acts 10:6-48; Less. 10, 
11.) 

6. What, about the universality of the 

Gospel? (Acts 10:34, 35; 11:18; 
Less. 10, 11.) 

7. What, about divine providences? (Acts 

12 : 1-23 ; Les. 12.) 

8. Which of these relate particularly to 

the plan of redemption ? 

9. Which are universal truths ? 

Note 21. — Following the chronological order of events, the lessons of this quarter 
have been given almost wholly to teachings from the lives and words of Peter and 
John. As the Scripture narrative of the next twenty years is devoted almost exclusively 
to the missionary work of Paul, the lessons of the next two quarters will be given 
mainly to teachings from his deeds and words. Afterwards we shall take up some of 
the lessons to be found in the writings of Peter and John. 



44 



Outline Bible Studies. 




MAP OF SYRIA AND ADJACENT LANDS. 
To Illustrate the Early History of the Church. 



APOSTOLIC TEACHINGS 

Lessons from the Deeds and Words of 

The Three Great Apostles, Peter, Paul, and John 



IN FIVE PARTS 



SENIOR GRADE 



PART III. 

PAUL'S FIRST THREE MISSIONARY JOURNEYS, AND THE LAST 
MENTION OF PETER IN THE ACTS. 

Time. — From the Sending Out of Missionaries by the Church in Antioch to the Close of the 
Third Missionary Journey (except Lesson 14, which is introductory to the study of Paul's 
work). Part III of The History of the Apostolic Church, a.d. 44-58 (see Note 3, Abstract of 
Lessons, in Introduction). 

Note 22.— Characteristics of Part III. (i) The Prominence of Paul.— 
The apostolic history in Parts I and II revolves mainly around the work of Peter in the 
founding of the church, and in the opening of its door to the Gentiles through the con- 
version of Cornelius. In Part III, on the contrary, the history revolves around Paul, 
while Peter and John almost wholly disappear from view. 

(2) Special Features. — Three special features mark this period : (a) The extension 
of the Gospel among the Gentiles by the active missionary work of Paul in Cyprus, 
western Asia, and southeastern Europe ; (0) the consequent struggle with Judaism 
over the relation of the Gentile converts to the Jewish law ; and (c) the composition of 
Paul's leading Epistles, namely : the missionary group, 1 and 2 Thessalonians ; and the 
controversial group, Galatians, 1 and 2 Corinthians, and Romans. 



Lesson 14. PERSEVERANCE UNDER DIFFICULTIES. 
Saul's Work Prior to his First Missionary Journey. 

Scattered References. About A.d. 35-45. 

Note 23. — No consecutive narrative of Saul's life during the seven or eight years 
that intervened between his conversion and the beginning of his first missionary jour- 
ney is given in the New Testament. From scattered statements and incidental 

45 



46 Outline Bible Studies : 



allusions it is possible, however, to construct a fairly probable account of his doings 
during this period. 

(1) After his conversion Saul preached only "certain days" in Damascus (Acts 
9 : 19^-22) , and then (2) retired into Arabia, probably to meditate on the new truth 
revealed to him at his conversion and on its relations to the Old Testament faith. 
Here he spent a large part of the three years that elapsed between his conversion and 
his next visit to Jerusalem. (3) Returning from Arabia to Damascus (Gal. 1:17b), 
he preached with such power that the Jews plotted to kill him; but aided by the 
brethren he escaped (Acts 9 : 23-25 ; 2 Cor. 11 : 32, 33). (4) From Damascus he fled 
to Jerusalem, where the church had probably heard of his conversion three years 
before (Gal. 1:23), but having had no further news of him naturally regarded him 
with suspicion (Acts 9:26). Fortunately Barnabas, a fellow-Hellenist, was able to 
vouch for him (Acts 9:27). He stayed in Jerusalem fifteen days entertained by 
the noble-hearted Peter (Gal. 1 : 18), and preached to the Hellenists in and around the 
city (Acts 9:28,29). (5) When the disciples in Jerusalem became aware that the 
Jews were plotting against his life they escorted him to Caesarea, whence he set sail for 
his native Tarsus (Acts 9 : 30). 

(6) The next three or four years seem to have been spent chiefly in Syria and 
Cilicia (Gal. 1 : 21), during which time he probably established the Gentile churches 
afterwards visited and confirmed by him (Acts 15:23, 41). (7) While prosecuting 
work in or near Tarsus in Cilicia, Barnabas came and brought him to Antioch in Syria, 
where the two worked together a full year (Acts 11 : 25, 26). At the end of this period 
they were sent with relief to the churches in Judea (Acts 11 : 28-30). 

GOLDEN TEXT : " Wherefore, O king Agrippa, I was not disobedi- 
ent unto the heavenly vision." (Acts 26 : 19.) 

SCRIPTURE, to be read in school or class : Acts g : 19^-30. 

DAILY SCRIPTURE READINGS. 

,, f Acts Q : 19^-2?: ") Saul's Experience in Damascus and his 

M0NDAY J 2 Cor. II : 16-33. / Sufferings for the Gospel. 

Tuesday Acts 9:26-31; ] Saul's Retirement into Arabia, his 

„ T f Acts 22 : 17-21: )■ Visit to Jerusalem, and his Work 

Wednesday . . ( Qal l . ^ J in Syda -^ ^ 



£ HURSDAY ? X ' 2 ; II_25; 1 Moses's Preparation for his Future 

l R1DAY S X " C J' 3; Work. P 

Saturday Ex., ch. 4. J 

Sunday Ps. 119: 97-112. The Value of Religious Meditation. 



ANALYSIS OF SCRIPTURE MATERIAL. 

SAUL'S PREPARATION FOR HIS WORK AMONG THE GENTILES. 
Scattered References. 

1. Saul in Damascus and Arabia. 

a. Saul's first preaching in Damascus (Acts 9 : 19^-22). 

b. The retirement into Arabia, and return to Damascus (Gal. 1 : 17b). 

(„ The plot of the Jews, and Saul's flight (Acts 9 : 23-25 ; 2 Cor. 11 : 32, 33), 



Apostolic Teachings — Lesson 14. 47 

2. Saul in Jerusalem, Syria and Cilicia. 

a. Saul's first visit to Jerusalem after his conversion (Acts 9 : 26-290 ; Gal. 1 : 

18, 19, 22-24). 

b. The plots of the Jews, and the divine command to flee (Acts 9:29^; 22: 

17-21). 

c. Saul's escape to Tarsus and work in Syria and Cilicia (Acts 9 : 30 ; Gal. 1 : 21). 

d. The work of Barnabas and Saul in Antioch (Acts 11 : 25, 26). 

£. Saul's second visit to Jerusalem, and return to Antioch (Acts 11:27-30; 
12:25). 

TOPICS FOR DISCUSSION. 

Topic 1. 

EXTERNAL, EVIDENCES OF CONVERSION. 

Note 24.— Write brief answers to the queslions in the space at the side. Number 
the answers to correspond with the numbers of the questions, and so under every topic. 

1. What was the first outward evidence 

of Saul's conversion? (Acts 9:19^, 
comp. Ruth 1: 16, 17; Acts 2:42; 
4: 23 ; also Topic 5, Les. 6.) 

2. What relation is established between 

believers by their love for Christ? 
(Mt. 12:46-50; 23:8; 1 Jo. 3: 
1, 11.) 

3. How should this relationship be ex- 



pressed among Christians 



4. What was another conspicuous evi- 

dence of Saul's conversion? (Acts 
9: 20, comp. Ps. 51 : 12, 13.) 

5. What third evidence of his conversion 

is mentioned? (Acts 9 : 22.) 

6. What are the best external evidences 

of conversion? 

Topic 3. 
BEING ALONE WITH GOD. 

1. Where did Saul go after remaining 

" certain days " in Damascus? (Gal. 
1:17a.) 

2. What seem to have been the reasons 

for this long retirement? 

3. What may we gain by being often 

alone with God? 

4. Why is such seclusion with God so 

often neglected, if not shunned, even 
by many who call themselves His 
children? 



Outline Bible Studies : 



5. How would seasons of serious religious (Write answers here. See Note 24.) 
meditation be likely to affect us? 
(Ps. 119:59.) 

Topic 3. 

PERSEVERANCE UNDER DIFFI- 
CULTIES. 

1. How did Saul show his anxiety to con- 

tinue preaching in Jerusalem not- 
withstanding the plots of the Jews? 
(Acts 22 : 17-20.) 

2. What did the Lord command him to 

do? (Acts 22 : 21.) 

3. What may Christians always expect, in 

one form or another, as a result of 
zeal in promoting God's kingdom in 
the world? (Mt. 5:11; 10:22; Jo. 
16:33.) 

4. How should opposition affect them? 

(Acts 4: 19, 20; 5:29, 41, 42.) 

5. Why should it be cheerfully borne? 

(Jo. 15:18-21.) 

6. Under what circumstances is it best 

for a Christian to flee from persecu- 
tion? 

7. Under what circumstances should a 

Christian not do this, even to save 
his life ? 

Topic 4. 

PERSEVERANCE UNDER DIFFICUL- 
TIES AS A TEST. 

1. To what did Saul's perseverance in 

preaching the Gospel expose him? 
(Acts 9 : 23, 29.) 

2. What does his perseverance against 

such obstacles indicate as to his own 
character ? 

3. What does it indicate as to the cause 

for which he labored? 

4. Mention other instances of similar 

devotion to the cause of Christ. 

5. Why does Christianity inspire and 

sustain the noblest and most self- 
denying enthusiasm of which hu- 
manity is capable ? 



Apostolic Teachings — Lesson ij. 49 

Lesson 15. JESUS CHRIST THE FULFILMENT OF 
PROPHECY, Paul at Antioch of Pisidia. 

Acts 13 : 16-41. About a.d. 45 or 46. 

Note 25. — The time for direct Christian work in Gentile lands had now arrived. 
By a variety of revelations and divine signs of approval, Jewish exclusiveness had been 
broken down and the church taught that the Gospel was not for, a single nation but 
for all men. This truth was doubtless more apparent to the partly Gentile church in 
Antioch than to the strictly Jewish church at Jerusalem ; hence the former was a 
better starting-point for missions to the Gentiles. The best equipped men in the 
church for this work were Barnabas and Saul— Barnabas from his catholicity of 
spirit as shown in his work at Antioch, and Saul by his special call to this service and 
the eight or ten years of training already received for it ; both these men, also, were 
born and brought up in Gentile lands. Thus both they and this church were made 
ready for the divine revelation which led to their being solemnly set apart to carry 
the Gospel to the Gentiles. At this point Saul enters upon the distinctive work of 
his life. 

Attended by John Mark, a young cousin of Barnabas who had accompanied them 
from Jerusalem, Barnabas and Saul made a tour of Cyprus, the native home of 
Barnabas. Two noteworthy occurrences at Paphos were the conversion of the procon- 
sul Sergius Paulus and the defeat of the sorcerer Elymas. In his encounter with the 
latter Saul displayed that power and boldness which were destined henceforth to make 
him the most conspicuous figure in the church. Henceforth also he is known by his 
Roman name Paul, and his precedence over Barnabas is indicated by reversing the 
order of their names in the narrative. 

From Paphos they sailed to Perga on the mainland. Here John Mark turned back, 
but Paul and Barnabas pushed on about one hundred miles to the highlands of the 
interior. At Antioch of Pisidia they preached first to the Jews and then to the Gen- 
tiles, but were driven away by a persecution incited by the Jews. 

GOLDEN TEXT: 

" I have set thee for a light of the Gentiles, 
That thou shouldest be for salvation unto the uttermost part 
of the earth." (Acts 13 : 47^.) 

SCRIPTURE, to be read in school or class : Acts 13 : 42-52. 

DAILY SCRIPTURE READINGS. 

Monday I Acts J 3 : I_3 * • Barnabas and Saul Sent Forth. 

* \ Acts 13 : 4-12. The Work in Cyprus. 

Tuesday Acts 13 : 13-26; ^ 

Wednesday Acts 13 : 27-41 ; L The Work in Antioch of Pisidia. 

Thursday Acts 13 : 42-52. J 

Friday Hab. 1 : 1-11. A Warning to Unbelievers. 

Saturday Rom. 10: 1-11 ; ) r^, -n . /. rT , 

Sunday Rom. 10 : 12-21. \ The Re J ectlon of Israel - 



jo Outline Bible Studies : 



ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S ADDRESS IN ANTIOCH OF PISIDIA. Acts 13 : 16-41. 

1. Historical Recapitulation of God's Favors to Israel, Culminating 

in His Sending the Promised Son of David. Acts 13 : 16-23. 

a. Introduction (vs. 16). 

b. God's favor shown in the call of Abraham, and in the exaltation of his 

descendants in Egypt (vs. 17a) . 

c. In their deliverance from Egypt (vs. 17b). 

d. In His care for them in the wilderness (vs. 18). 

e. In the gift of Canaan for a possession (vs. 19). 

f. In providing judges (vs. 20). 

g. In the gift of Saul as a king (vs. 21). 

h. In raising up David to the throne (vs. 22). 

i. In giving his descendant Jesus as the promised Saviour (vs. 23). 

2. The Messiahship of Jesus Proved. Acts 13 : 24-37. 

a. By the testimony of John the Baptist (vss. 24, 25). 

b. By the resurrection of Jesus from the dead (vss. 26-30), which was confirmed 

by witnesses (vss. 31-33^), and foretold in prophecy (vss. 33^-37). 

3. Personal Application to the Hearers. Acts 13 : 38-41. 

a. Justification by faith in Jesus proclaimed (vss. 38, 39). 

b. Warning against rejecting this Jesus (vss. 40, 41). 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE NATURE OF PROPHECY IN GENERAL. 

(See Note 24, Lesson 14.) 

1. To what class of sacred writings did 

Paul refer in his address at Antioch 
of Pisidia as read every Sabbath in 
the synagogues? (Acts 13 : 27.) 

2. What is the Biblical idea of a prophet? 

3. What is the Biblical idea of prophecy? 

4. What was commonly the prophet's pur- 

pose in speaking for God? 

5. What is meant by predictive prophecy? 

6. How did ancient prophecy differ from 

modern preaching? 

Topic 2. 

THE NATURE OF MESSIANIC 
PROPHECY. 

1. How did Paul show that the history of 

God's chosen people had been a 
preparation for the Messiah ? (Acts 
13:17-23; see Analysis, 1.) 

2. How are the religions of the Old and 

of the New Testaments related to 
each other? 



Apostolic Teachings — Lesson IS- 5 1 

3. What is Messianic prophecy ? (Write answers here. See Note 24.) 

4. What is included under Messianic 

prophecy in its broad sense? 

5. What, under its narrow sense? 

6. What was the nature of the redemp- 

tion anticipated in Messianic proph- 
ecy? 

Topic 3. 

PROGRESSIVE REVELATION IN MES- 
SIANIC PROPHECY. 

1. Into what three groups may the Mes- 

sianic prophecies of the Old Testa- 
ment be divided ? ( See Expl . Note.) 

2. Mention the more prominent predic- 

tions in the first group. (Gen. 3: 
15; 12:. 1-3; 49:8-10; Deut. 18: 
15; 1 Sam. 2: 35.) 

3. In the second group. (2 Sam. 7 : 

11-16; Ps. 2:6-9; 45 : 2—7 ; 72: 
1-17 ; Is. 7 : 13, 14 ; 9:6, 7 ; Micah 
5:2.) 

4. In the third group. (Ezek. 34 : 1 1-3 1 ; 

Zech. 3:8; Is. 52:13—53:12*; 
Mai. 3: 1-3.) 

5. Into what successive typical forms did 

the Messianic ideal shape itself? 

6. Which of these embodied the prevalent 

Jewish thought in the time of Paul? 

7. Which embodies the distinctively Chris- 

tian thought, and why is this the 
highest conception of the Christ? 

Topic 4. 

THE FULFILLING OF MESSIANIC 
PROPHECY. 

1. In whom did Paul say that Messianic 

prophecy had been fulfilled? (Acts 
13:23,32,33.) 

2. Of what was God's covenant with Abra- 

ham a type? ( Comp. Gen. 17: 1-8 
with Lu. 22 : 20, R. V.) 

*The insertion of this material from Isaiah here rests on the fact about which interpreters of 
every school are agreed, that the prophecies in Is., chs. 40-66, relate to the period of the Babylo- 
nian exile, and not to the period in which Isaiah lived. Whether, therefore, they were written by 
him, or by a prophet of the exile as some hold, they are, so far as their contents are concerned, 
properly classified in connection with the other prophecies relating to that period. 



52 Outline Bible Studies 



3. Of what were the land of Canaan and (Write answers here. See Note 24.) 

Jerusalem types? (Jo. 14 : 1-3 ; 2 Cor. 
5:1; Heb. 4:8,9; Rev. 21 : 2 ff.) 

4. What did Israel as a holy nation pre- 

figure? (Lu. 8:1; 22:29, 30; 1 
Pet. 2 : 9.) 

5. What three great offices are ascribed 

in prophecy to the Messiah? (Deut. 
18 : 15 ; 1 Sam. 2 : 35 ; Dan. 7 :I3, 14.) 

6. How are these fulfilled in Jesus of 

Nazareth? (Lu. 7:16; Heb. 7: 
26-28 ; Lu. 19: 38.) 

7. How were the Old Testament sacrifices 

fulfilled in Christ? (Heb. 10: 10-14.) 

8. Mention some Messianic prophecies 

that yet await fulfilment. (Is. 11: 
6-9 ; 53 : 1 \a ; 1 Cor. 15 : 20-28.) 

9. What can we do to hasten their fulfil- 

ment? 



Lesson 16. GOD AMONG MEN. Paul at Lystra. 

Acts, ch. 14. About a.d. 46-48. 

Note 26. — After Paul and Barnabas had been expelled from Antioch of Pisidiathey 
went about ninety miles southeast to Iconium. This was in accordance with Paul's 
uniform line of missionary policy, which was to make the chief provincial cities the 
centers of his work. Here among both Jews and Gentiles their recent successes and re- 
verses were repeated. Banished from Iconium, they went to Lystra, about twenty-five 
miles toward the southwest. The healing of a well-known cripple was interpreted by 
the people here as a sign that the gods had come down among them. Again great 
success attended their ministry until hostile Jews from Iconium turned the fickle popu- 
lace against them. Paul was stoned and left for dead, but quickly recovering he and 
Barnabas pursued their way to Derbe, about thirty-five miles southeast from Lystra, 
and the only remaining place of importance in this part of Galatia. Here they seem to 
have encountered no serious opposition to their work. 

Instead of continuing their journey eastward over the mountains to Antioch in 
Syria, the Apostles now turned back and revisited and organized the churches which 
they had planted in South Galatia. At Perga they preached a short time, and then set 
sail from Attalia for Syria. Having finally reached the point from which they started 
they gave the church a full report of their mission. 

GOLDEN TEXT : '« When they were come, and had gathered the 
church together, they rehearsed all things that God had done with them, 
and how that he had opened a door of faith unto the Gentiles." (Acts 
14:27.) 

SCRIPTURE, to be read in school or class: Acts 14:8-18. 



Apostolic Teachings — Lesson 16. S3 

DAILY SCRIPTURE READINGS. 

Monday Acts 14 : 1-7. Success and Persecution in Iconium. 

Tuesday Acts 14 : 8-20. Paul Worshiped and Stoned in Lystra. 

Wednesday Acts 14 : 21-28. The Return from Derbe to Syria. 

Thursday 2 Cor. 1 1 : 23-33. Paul's Sufferings for the Gospel. 

Friday 2 Cor. 12 : 1-10. Paul Glorying in Persecution. 

Saturday Jo. 17:6-19. Christ's Prayer for His Disciples. 

Sunday Psalm 121. A Song of Confidence. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S ADDRESS IN LYSTRA. Acts 14:8-18. 

1. The Occasion of the Address. Acts 14 : 8-13. 

a. A miracle of healing by Paul (vss. 8-10). 

b. The Apostles mistaken for gods (vss. 11-13). 

2. The Address to the People. Acts 14 : 14-18. 

a. The protest of the Apostles against being worshiped (vss. 14, 15a). 

b. The living God, the Maker of all things (vs. 15^). 

c. His former dealings with the nations (vs. 16). 

d. His witness to Himself in nature (vs. 17). 

3. The Result ; the Sacrifice Prevented. Acts 14 : 18. 

TOPICS FOR DISCUSSION. 

Topic 1. 

DIVINE INCARNATION. 

(See Note 24, Lesson 14.) 

i. What did the people of Lystra con- 
clude about Paul and Barnabas? 
(Acts 14: n-13.) 

2. On what popular legend was this con- 

clusion based? 

3. What great truth lay at the foundation 

of this belief? 

4. How did the belief in divine incarna- 

tion express itself in the religion of 
the Old Testament? 

5. How was this belief fulfilled? 

6. Why was a divine incarnation neces- 

sary? 

7. What relation does Christianity sus- 

tain to the incarnation of Christ? 

Topic 2. 
GOD AND THE WORLD. 

I. What message did Paul bring to the 
people of Lystra concerning God? 
(Acts 14: 15.) 



j 4. Outline Bible Studies : 



2. What did Paul mean by describing (Write answers here. See Note 24.) 
Him as " the living God" ? 



3. Why is it more reasonable to suppose 

that there is one eternal, self-exist- 
ent God, than that there are more 
than one? 

4. What did Paul affirm of God's relation 

to the world ? 

5. Why is it more reasonable to suppose 

that the order and perfection of the 
material universe are due to an intel- 
ligent Creator than to blind forces ? 

6. What attributes must necessarily be 

ascribed to a God who is Creator 
and Upholder of all things ? 

7. What practical advantages follow from 

the belief in one God rather than in 
many gods ? 



Topic 3. 
GOD'S WAY WITH THE NATIONS. 

1. What did Paul say about God's relation 

to the heathen nations of the world? 
(Acts 14: 16.) 

2. What did he mean by the expression, 

" suffering them to walk in their own 
ways " ? 

3. What nation was an exception to this 

general rule? 

4. Of what, in the main, is the Old Testa- 

ment the record? 

5. Why may we suppose that God has had 

a purpose in the history of each na- 
tion? 

6. Cite some instances of rulers and na- 

tions being under the direction or 
discipline of God. (Ex. 10: 1 ; Is. 
10 : 5-7; 45: 1-3; Hab. I : 5, 6.) 

7. How was God's way with the nations 

revealed in the preparation of the 
world for the coming of Christ? 

8. How may God's way with the nations 

be justified? 



Apostolic Teachings — Lesson 17. 55 

Topic 4. (Write answers here. See Note 24.) 

THE SELF-REVELATION OF GOD IN 
NATURE. 

1. Why was the fact that God had suffered 

the Gentiles to walk in their own 
ways (vs. 16) no justification for the 
present conduct of the Lystrans? 
(Acts 14: 17.) 

2. What is the value of arguments for the 

existence of God drawn from the 
external world ? 
30 How can we account for the conviction 
of nearly all men in all ages that God 
exists ? 

4. What does the external universe declare 

concerning God to those who truly 
believe in Him? (Ps. 19: 1-4; Acts 
14: 17.) 

5. What is the external universe incapable 

of teaching men concerning God? 

6. Why, then, is a higher revelation 

needed than is furnished by the light 
of nature? 



Lesson 17. CHRISTIANITY FOR THE WORLD. The 
Decision of the Council at Jerusalem. 

Acts 15 : 1-35; Gal., ch. 2. About A.D. 50 or 51. 

Note 27. — The admission of Gentiles into the church on no other condition than 
faith in Christ demanded a stupendous change of sentiment in the Jews. The conver- 
sion of Cornelius settled the fact that salvation was for the Gentiles, but did not decide 
-the terms on which they might enter the church. On this question the Jews in other 
lands would naturally be more liberal than those in Palestine. When, therefore, some 
of the latter came to Antioch, where Gentiles were received on perfect equality with 
Jews, they were shocked, and insisted that they must be circumcised and obey the 
Mosaic law. So much discussion arose over this matter that the church sent Paul and 
Barnabas to the mother church at Jerusalem for a decision of the question. 

In the debate at Jerusalem Peter took a prominent part, arguing earnestly for the 
freedom of the Gentiles from the Jewish law. Barnabas and Paul told how God had 
miraculously testified His approbation of their work among the Gentiles. James, the 
leader of the church in Jerusalem, then proposed a solution of the question to which 
the entire church agreed, and which was a substantial victory for Peter and Paul. If 
the incident narrated in Gal. 2: 11-21 occurred after this council at Jerusalem, as is 
commonly supposed, it would seem that Peter's courage strangely failed him when in 
company with the Judaizers at Antioch. In this lesson Peter, Paul and John appear 
together for the only time in the apostolic history. 



j6 Outline Bible Studies : 



GOLDEN TEXT : " With freedom did Christ set us free : stand fast 
therefore, and be not entangled again in a yoke of bondage." (Gal. 

SCRIPTURE, to be read in school or class : Acts 15 : 22-29. 



DAILY SCRIPTURE READINGS. 

Monday Acts 15:1-11; \ 

Tuesday Acts 15 : 12-21 ; >- Peter and Paul at the Council in Jerusalem. 

Wednesday Acts 15 : 22-35. ) 

Thursday Gal. 2 : 1-10. Paul's Account of the Council. 

Friday Gal. 2 : 11-21-. Peter and Paul at Variance in Antioch. 

Saturday Gal. 5 : 1-12. Circumcision a Badge of the Law. 

Sunday Gal. 5 : 13-24. The Law Fulfilled through Love. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PETER, PAUL AND JOHN AT THE COUNCIL IN JERUSALEM. Acts 
15 : 1-35 ; Gal. 2 : 1-10. 

Note 28. — So far as we know this was the only time when the Three Great 
Apostles met together. 

1. The Occasion of the Council in Jerusalem. Acts 15:1, 2; Gal. 2: 

1, 2£, 4, 5- 

2. The History of the Council. Acts 15 : 3-29; Gal. 2: 1-5. 

a. Preliminary matters (Acts 15 : 3-5 ; Gal. 2 : 2d, 3). 

b. The opening debate (Acts 15 : 6, ja). 

c. The address of Peter (Acts 15 : 7^-11). 

d. The. report of Barnabas and Paul (Acts 15 : 12). 

e. The address of James (Acts 15 : 13-21). 

/ The decision of the council (Acts 15 : 22-29). 

3. Paul's Mission to the Gentiles Recognized hy James, Peter and 

John. Gal. 2:6-10.* 

4. The Decision of the Council Reported to the Church in Antioch. 

Acts 15 : 30-35. 

PETER AND PAUL IN ANTIOCH. Gal. 2:11-21. 

1. Peter's Inconsistent Conduct toward Gentiles. Gal. 2: 11-1401. 

2. Paul's Public Censure of Peter. Gal. 2: 14^-21. 

TOPICS FOR DISCUSSION. 

Topic 1. 

RELIGIOUS DISCUSSIONS. 

(See Note 24, Lesson 14.) 

1. What occasioned the discussion in the 

church at Antioch? (Acts 15 : i, 2, 
24; Gal. 2:1, 2a, 4, 5; see Expl. 
Note, in App.) 

2. What should be the purpose of every 

religious discussion ? 

3. In what spirit should it always be un- 

dertaken? 



Apostolic Teachings — Lesson ij. 57 

4. How should we always regard the (Write answers here. See Note 24.) 

position of an opponent? 

5. Why are religious discussions often 

characterized by bitterness? 

6. Why are religious discussions unavoid- 

able? 

7. What good often results from them? 

Topic 2. 

HUMAN INTERPRETATIONS OF GOD'S 
WORD NOT INFALLIBLE. 

1. To what did the Judaizers appeal 

against the free admission of the 
Gentiles into the church? (Acts 
15:1.) 

2. To what did Peter and Paul appeal in 

favor of such admission? (Acts 15 : 
8, 12, comp. 10:44-46; 11: 15-18.) 

3. When a long-established interpretation 

of God's word conflicts with new 
light on its meaning or with a better 
understanding of God's works what 
should we do? 

4. Why have such conflicts, especially in 

the realm of physical science, so 
often made Christians tremble for 
the stability of Christianity? 

5. Why need intelligent Christians never 

be disturbed by them? 

Topic 3. 

SALVATION BY WORKS AND SALVA- 
TION BY FAITH. 

1. What did the Judaizers claim as neces- 

sary to salvation? (Acts 15 : 1.) 

2. What was the Jewish idea of the 

method of salvation ? 

3. How had this method failed? 

4. What new idea was now pressed by the 

Apostles? (Gal. 2 : 16, 20, 21.) 

5. What was the fundamental difference 

between Judaism and Christianity? 

6. How does the fact that salvation is 

wholly of grace bear upon the uni- 
versality of Christianity? 



jS Outline Bible Studies : 

7. How does the requirement of faith as (Write answers here. See Note 24.) 
the only condition of salvation show 
that Christianity is adapted to all 
men? 

Topic 4. 
CHRISTIANITY FOR THE WORLD. 

1. How did the Apostles at Jerusalem 

show that Christianity was intended 
for Gentiles as well as for Jews? 
(Gal. 2:9.) 

2. How does Christianity prove itself to 

be destined for all men? 

3. How does Christianity represent God 

in His relation to men? 

4. How does it regard men in their rela- 

tion to God? 

5. How, in their relation one to another? 

6. How, in their relation to sin and salva- 

tion? 

7. Why have other religions failed to meet 

the needs of humanity? 

8. Why is it impossible for the human 

race to outgrow the Christian 
religion? 



Lesson 18. TYPES OF CONVERSION. Lydia and 

the Jailer. 

Acts 15 : 36 — 16 : 40. About A.D. 51. 

Note 29. — The refusal of John Mark to proceed into Asia Minor (Acts 13:13) 
bore sad fruit as Paul and Barnabas were about to undertake a second missionary 
journey. Barnabas, with the partiality of a close relative, insisted on taking him along, 
while Paul as strenuously opposed it. In consequence of this dissension Mark went 
with his cousin into Cyprus, while Paul chose as his companion Silas who had re- 
turned with them from the council at Jerusalem. 

Passing overland through Syria and Cilicia Paul and Silas reached South Galatia, 
where they delivered the decision of the council to the churches in Derbe, Lystra, Ico- 
nium, and Antioch of Pisidia. At Lystra they were joined by Timothy, one of Paul's 
former converts at this place who was well reported of in the churches. Hindered by 
the Spirit from doing work either in Asia or in Bithynia, they came to Troas, where the 
Spirit unmistakably directed their course into Macedonia. 

On reaching Philippi the evangelization of Europe began in a little prayer-meeting 
by the river bank. Lydia, a Jewess, was the first convert. At first success attended 
their work, and a flourishing church was established. Afterwards, however, they were 
persecuted and imprisoned, an event which led to the conversion of the jailer and his 
entire household. On their release from prison they immediately left the city. 



Apostolic Teachings — Lesson 18. 



59 



GOLDEN TEXT : " Believe on the Lord Jesus, and thou shalt be 
saved, thou and thy house." (Acts 16 : 31.) 

SCRIPTURE, to be read in school or class : Acts 16 : 22-34. 



DAILY SCRIPTURE READINGS. 

Monday f Acts 15 : 36-41. Dissension between Paul and Barnabas. 

" \ Acts 16: 1-5. The Galatian Churches Revisited. 

TnTTQnAv J Acts 16: 6-10. The Macedonian Call. 

1 UESDAY \ Acts 16:11-15. The Conversion of Lydia. 

Wednesday j ^ s if t : l6 ~ l8 - The Demoniac Slave Girl Healed. 

t Acts 16: 19-24. Paul and Silas Imprisoned. 

Thursday f Acts 16: 25-34. The Jailer Converted. 

' ' \ Acts 16 : 35-40 Paul and Silas Released. 

Friday < 2 Tim \ • IA-17 1 Timothy's Ancestry and Training. 

Saturday . . 1 Cor. 9 : 13-27. « All Things to All Men." 

Sunday { Lu 10 ■ 1-20 } Power over Evil Spirits. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S SECOND MISSIONARY JOURNEY BEGUN. Acts 15 : 40— 16 : 34. 

1. Paul's Journey from Antioeh to Philippi. Acts 15:40—16:12. 

2. The Gospel in Philippi. Acts 16: 13-34. 

a. The conversion of Lydia (vss. 13-15). 

b. The demoniac girl healed by Paul (vss. 16-18). 

c. Paul and Silas imprisoned (vss. 19-24). 

d. The jailer converted (vss. 25-34). 

TOPICS FOR DISCUSSION. 
Topic 1. 

THE GUIDANCE OF THE HOLY SPIRIT. 

(See Note 24, Lesson 14.) 

1. Mention the instances wherein direct 

guidance by the Holy Spirit was 
given to Paul on this journey. (Acts 
16: 6, 7, 9, 10.) 

2. How does the Holy Spirit lead men 

to-day ? 

3. How can we discern indications of the 

Spirit's guidance? 

4. How should we yield to them ? 

5. What is true of those who are led by 

the Spirit? (Rom. 8:14.) 

6. What practical results follow from an 

abiding consciousness of being thus 
led? 



6o Outline Bible Studies : 



Topic 8. (Write answers here. See Note 24.) 

THE CRY OF THE PERISHING 
WORLD. 

i. What call came to Paul in the vision 
at Troas? (Acts 16 : 9.) 

2. How does this call represent the cry 

of the heathen world? 

3. Why ought we to respond to it? 

4. In what various ways can this response 

be given? 

5. How does failure in this duty react on 

ourselves? (Co?np. Rev. 2:5.) 



Topic 3. 
TYPES OF CONVERSION. 

i. What were the leading characteristics 
in the conversion of Lydia? (Acts 
16: 14, 15.) 

2. What, in that of the Philippian jailer? 

(Acts 16: 27-34.) 

3. In what respects were these conver- 

sions alike? 

4. In what were they unlike? 

5. Mention the peculiarities of some 

other conversions recorded in Scrip- 
ture. (Acts 2 : 37-42 ; 8 : 26-38 ; 
13: 12; 17: n, 12.) 

6. Why ought we not to expect all con- 

versions to be alike in form ? 

7. What, nevertheless, is essential to true 

conversion ? 

8. Why is it often impossible to locate 

the precise moment of conversion? 

Topic 4. 
AGENCIES IN CONVERSION. 

1. What was the principal agency em- 

ployed by the Holy Spirit in the con- 
version of Lydia and the jailer? 
(Acts 16: 14b, 31, 32.) 

2. What external means were employed 

in the case of the jailer? (Acts 
16: 27-29.) 

3. What external means were used in 

some of the cases referred to in ques- 
tion 5, Topic 3, above? 



Apostolic Teachings — Lesson 19. 61 

4. Why is it unwise for us to depend on (Write answers here. See Note 24.} 

any given class of external means to 
secure a conversion ? 

5. On what truths may we confidently 

depend ? 

6. Who is the supreme agent in conver- 

sion? (Jo. 3:3-8.) 

7. How can we secure our own conver- 

sion? 



Lesson 19. DIVINE FATHERHOOD AND HUMAN 
BROTHERHOOD. Paul on Mars' Hill. 

Acts 17: 16-34. About A.D. 52. 

Note 30. — A hundred miles southwest of Philippi lay Thessalonica, the political 
and commercial metropolis of Macedonia. Passing over the great Roman road which 
ran along the coast of the ^Egean Sea, and without stopping at the smaller interme- 
diate places, Paul, Silas and Timothy came to this populous and wealthy city. Luke 
was apparently left at Philippi. Following his usual custom Paul entered the synagogue 
and began preaching to the Jews. Some believed among both the Jews and proselytes, 
and the foundation of a flourishing church was laid. The conversion of a number of 
distinguished women aroused the jealousy of the unconverted Jews, who stirred up the 
rabble to persecute Paul and his friends so that they were compelled suddenly to flee. 

On reaching Bercea, about forty-five miles west of Thessalonica, Paul and his com- 
panions found a Jewish community unusually candid and hospitable to truth. But 
after a little while their work was interrupted by the outrageous conduct of Jewish 
enemies who followed them from Thessalonica. Again compelled to flee, Paul went 
alone to Athens, distant by water about two hundred and seventy-five miles. 

On reaching Athens Paul sent for Silas and Timothy to come to him at once. While 
awaiting their arrival Paul's spirit was stirred as he saw this splendid city given over to 
idolatry. To representatives of the two leading philosophical schools Paul made a 
noble, but comparatively fruitless, exposition of the nature of the true God and of His 
relation to the world. His argument could not be answered except by unbelieving 
mockery. 

GOLDEN TEXT : " In him we live, and move, and have our being." 
(Acts 17 : 2&a.) 

SCRIPTURE, to be read in school or class : Acts 17 : 1-9. 

DAILY SCRIPTURE READINGS. 

Monday Acts 17 : 1-9. Paul's Ministry in Thessalonica. 

Tuesday 1 Thes. 2 : 1-12. Paul's Description of this Ministry, 

Wednesday Acts 17 : 10-15. Paul's Work in Bercea. 

fSday^ .' .' .' .' .' .' .' .Acts 17 : 24- 3 2 4. ; } Paul ' s Address in Athens ' 

Saturday Is. 45 : 18-25. The Impotency of Idols. 

Sunday Is. 46 : 3-13, No Gods like Jehovah, 



62 Outline Bible Studies : 



ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S ADDRESS IN ATHENS. Acts 17 : 16-34. 

1. Paul's Indignation at Athenian Idolatry. Acts 17:16-222. 

2. Paul's Address on Areopagus. Acts 17:22^-34. 

a. Introduction (vss. 2.1b, 23). 

b. God's relation to the material universe (vs. 24). 

c. God's relation to mankind (vss. 25-28). 

d. The nature of God as contrasted with idols (vs. 29). 

e. God's moral government over men (vss. 30, 31). 

f. The results of this address (vss. 32-34) . 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE OVERTURNING POTVER OF THE GOSPEL. 

(See Note 24, Lesson 14.) 

1. How did the Jews in Thessalonica 

characterize Paul and his compan- 
ions? (Acts 17:6.) 

2. What was the relative position of good 

and evil in the world at that time? 

3. In what sense was this charge a pro- 

found truth? 

4. How does the Gospel propose to over- 

turn the world? 

5. What evidences have we that this work 

is in process of accomplishment? 

6. How can we be assured that it will be 

ultimately completed? 

Topic 2. 
RELIGIOUS CANDOR. 

i. For what were the Bercean Jews espe- 
cially commended? (Acts 17 : 11.) 

2. Why is it so hard for men to be open- 

minded toward religious truth? 

3. Why should we not blindly decry new 

views or methods? 

4. Why should new views not be accepted 

without careful examination? 

5. Why should they always be tested by 

the Scriptures? 

6. What guidance is promised to those 

who sincerely desire to know what 
the Scriptures teach? (Jo. 16: 13.) 



Apostolic Teachings — Lesson 19. 63 

Topic 3. (Write answers here. See Note 24.) 

"AN UNKNOWN GOD." 

i . What did Paul find in Athens ? (Acts 
17:23.) 

2. How did the erection of this altar show 

the insufficiency of human wisdom ? 

3. How is God regarded by modern " ag- 

nostics " ? 

4. How has God met the inability of the 

human mind to find Him out? 

5. To whom does He reveal Himself? 

(Is. 57:15; Mt. 5:8,) 

Topic 4. 

THE UNITY AND FATHERHOOD OF 
GOD. 

1. What did Paul announce to the. Athe- 

nians respecting God's relation to 
the universe? (Acts 17 : 24, 25.) 

2. From this relation to the universe what 

must be inferred as to the unity of 
God? 

3. With what Grecian ideas did this doc- 

trine of the divine unity conflict? 
(Acts 17: 16-) 

4. In quoting from Aratus (vs. 28) 

what did Paul imply as to God's 
relation to men? 

5. What Greek beliefs about the gods were 

in harmony with their thought of this 
relation? (vs. 29.) 

6. What personal obligation is based on 

our knowledge of God's Fatherhood? 
(Mt. 5:44-48.) 

Topic 5. 

THE UNITY AND BROTHERHOOD OF 
MEN. 

1. What did Paul teach the Athenians 

respecting the origin of man ? (Acts 
17:26.) 

2. What did he mean by the expression, 

" of one all nations "? 

3. With what belief of the Greeks did 

this doctrine conflict? 



6d Outline Bible Studies 



How is the doctrine of the unity of God (Write answers here. See Note 24.) 

related to that of the unity of the 

human race? 
Why does the fatherhood of God lead 

us to infer the brotherhood of man? 
What universal social relations spring 

from this race-connection ? 
How does this race-connection influence 

the moral life of humanity? 
What obligation does it lay on us ? 



Lesson 20. DIVINE COMFORT IN TROUBLE. 

Paul in Corinth. 

Acts iS: 1-22; I Thes., ch= 3. About A.D. 52-54. 

Note 31. — Probably Paul remained in Athens only until the arrival of Silas and 
Timothy. He sent Timothy back to the church in Thessalonica concerning which he 
felt great anxiety (1 Thes. 3 : 1, 2). Silas also seems to have been sent to some point 
in Macedonia (Acts 18 : 5), perhaps to Phiiippi. After this Paul passed on alone to 
Corinth about forty-five miles away. 

Paul seems to have been greatly discouraged during his work in Corinth. From 
almost even' city where he had preached, he had been forced to flee for his life. In 
Athens his arguments had been greeted with polite mockery. In Corinth the doors of 
the synagogue were soon closed against him. If Paul became deeply depressed, and 
doubted perhaps whether he might not have misunderstood the leadings of Providence, 
it was only because he was human. Two incidents quickly revived his spirits. The 
first was the cheering news from Thessalonica brought by Timothy ; the other was a 
direct divine assurance of protection and great success in Corinth. This promise was 
fulfilled in a ministry of a year and a half in that city, and in the establishment there 
of one of the most important of the Gentile churches. It was during this ministry 
that Paul wrote the first two of that series of Epistles which constitutes one of the 
most precious heritages of the church. 

Toward the close of this ministry Paul was arrested, but according to God's promise 
was discharged without harm. Crossing the .Egean Sea he made a short visit to 
Ephesus. Thence he hurried to Jerusalem, and from there back to Antioch. This 
second missionary journey occupied about four years, A.D. 51-54. 

GOLDEN TEXT : " The Lord said unto Paul in the night by a vision, 
Be not afraid, but speak, and hold not thy peace : for I am with thee." 
(Acts 18 : 9, ioff.) 

SCRIPTURE, to be read in school or class : Acts 18 : i-n. 

DAILY SCRIPTURE READINGS. 

Monday Acts iS : 1-1 1. The Founding of the Church in Corinth. 

TUESDAY I Thes., ch. 3. Paul Comforted by Good News. 

Wednesday . . . . i Cor. 2 : 1 — 3 : 2. Paul's Preaching in Corinth Described. 



Apostolic Teachings — Lesson 20. 6j 

Thursday 1 Cor. 9 : 1-12; \ p 1? Minist in Corinth not a Financial 

Friday 1 Cor. 9 : 1 2-2J ; y D , . J ,, ,-,, , 

/- , I Burden to the Church. 

Saturday 2 Cor. 1 1 : 1-12. J 

Sunday Acts 18 : 12-22. The Second Missionary Journey Ended. 

ANALYSIS OF SCRIPTURE MATERIAL. 
PAUL'S FIRST MINISTRY IN CORINTH. Acts 18 : 1-17; 1 Thes., ch. 3. 

1. Paul's Work among the Jews in Corinth. Acts 18 : 1-4, $b. 

2. His Work Transferred to the Gentiles. Acts 18 : 6, 7. 

3. Paul Encouraged and Comforted. Acts 18 : 5a, 8-10; 1 Thes., ch. 3. 

a. By the coming of Silas and Timothy (Acts 18 : 5a; 1 Thes., ch. 3). 

b. By the prosperity of his work (Acts 18 : 8). 

c. By divine assurances of protection and success (Acts 18 : 9, 10). 

4. The Divine Promises Fulfilled. Acts 18:11-17. 

a. By Paul's long continuance in this ministry (vs. 11). 

b. By his dismissal unharmed when brought before Gallio (vss. 12-17). 

TOPICS FOR DISCUSSION. 

Topic 1. 

MINISTERIAL SUPPORT. 

(See Note 24, Lesson 14 ) 

1. Why did Paul refuse pecuniary aid 

from the Corinthians? (Acts 18:3; 
1 Cor. 9 : 12(5, 15-19 ; 2 Cor. 12 : 14.) 

2. Why did he not refuse aid from Mace- 

donia? (2 Cor. 11:8, 9.) 

3. What general principle, nevertheless, 

did he hold respecting ministerial 
support? (1 Cor. 9:7-14.) 

4. Of what did he make himself an exam- 

ple? (2 Thes. 3 : 7-10.) 

5. How are churches benefited by giving 

their pastors a liberal support? 

6. Why should churches guard themselves 

against a spirit of penuriousness ? 

7. Why should pastors guard themselves 

against a suspicion of self-seeking? 

Topic 2. 
CHRISTIAN FRIENDSHIPS. 

1. What pleasant companionship did Paul 

find on reaching Corinth? (Acts 
18:2, 3.) 

2. How did he afterwards show his re- 

gard for the friendship thus formed? 
(Acts 18:18; Rom. 16:3; 2 Tim. 
4:19.) 



66 Outline Bible Studies : 



3. What was the closest tie that ce- (Write answers here. See Note 24.) 
merited this attachment? 



4. How does the love of Christ purify and 

strengthen earthly friendships? 

5. What must be the basis of every en- 

during friendship? 

Topic 3. 
RELIGIOUS DESPONDENCY. 

1. How did Paul describe his feelings 

after reaching Corinth? (1 Thes. 3 : 
1-7.) 

2. What led him to feel in this way? 

3. Mention some other instances in Scrip- 

ture of religious despondency. (1 
Ki. 19:4; Job 3 : 1-6 ff. ; 6:8,9; 
Ps. 42 : 1-7 ; Jer. 15 : 15-18 ; Mt. 1 1 : 
2,3-) 

4. What are some prominent reasons for 

religious despondency? 

5. How far may such feelings result from 

bodily conditions ? 

6. In times of depression what are we 

liable to forget ? 

7. Do such feelings affect our real relation 

to God? 

8. What should our consolation be? (Ps. 

42:8-11.) 

Topic 4. 
DIVINE COMFORT IN TROUBLE. 

1. Mention some of the various ways in 

which God comforted Paul in Cor- 
inth. (Acts 18 : 5«, 8-10 ; see Anal- 
ysis of Scripture Material.) 

2. How does he describe God in view of 

His comforting grace? (2 Cor. 1:3.) 

3. What is the divine purpose in this 

grace? (2 Cor. 1:4.) 

4. How does this purpose illustrate the 

spirit of Christianity? 

5. How did Paul regard his afflictions? 

(2 Cor. 4: 17, 18.) 

6. What is the purpose of all afflictions? 

(Heb. 12: 11.) 

7. How may we be comforted in trouble? 

(Ps. 23:4; Is. 61 : 1-3; 66: 13.) 



Apostolic Teachings — Lesson 21. 67 

Lesson 21. THE COMING AGAIN OF CHRIST. 

Selections from I and 2 Thessalonians. Written from Corinth, about A.D. 53. 

Note 32. — The first Epistle to the Thessalonians was written by Paul from Corinth 
a few months after the founding of the church in Thessalonica. This church was com- 
posed for the most part of Gentiles who had joyfully received the Gospel, but who had 
quickly been deprived of Paul's instructions and guidance by the persecution which 
drove him away. His anxiety concerning them was intense. He made several attempts 
to return, but " Satan hindered" him (i Thes. 2:18). Finally he sent back Timothy 
from Athens to visit and comfort them. 

Timothy rejoined Paul in Corinth. The cheering news that he brought of the faith 
and love of the Thessalonian converts, and of their steadfastness in persecution, lifted 
Paul from the depths of despondency to the pinnacle of joy and gratitude. He im- 
mediately dispatched to them a letter in which he poured out his heart in thanksgiving 
for their fidelity, in affection for them personally, in comfort and encouragement in 
view of their manifold trials, and in such instructions as were especially adapted to 
their needs. Instruction, however, was only incidental. The letter had a higher aim. 
It was a substitute for a personal visit by Paul, and sought to bind the church closer to 
himself in the bonds of Christian confidence and love. 

The second Epistle was written a short time after the first, and supplements it. It 
treats of the same general topics, which in some instances are expanded for the pur- 
pose of correcting misapprehensions raised by the first letter. This is especially true 
in respect to the hope of the speedy coming again of Christ, which seems to have 
formed a more prominent element in the early, than in the later, preaching of Paul. 

GOLDEN TEXT : " The Lord direct your hearts into the love of 
God, and into the patience of Christ." (2 Thes. 3 : 5.) 

SCRIPTURE, to be read in school or class : 1 Thes., ch. 1. 

DAILY SCRIPTURE READINGS. 

Monday . / l Tnes -' ch - 1 '- \ Paul's Thanksgiving for the Thessalo- 

' \ 1 Thes. 2: 13-20. J nians, and Anxiety to Revisit them. 

Tuesday 1 Thes. 4 : 1-12. Warnings against Heathen Vices. 

Wednesday 1 Thes. 4: 13 — 5 : 11. The Coming again of the Lord. 

Thursday 1 Thes. 5 : 12-28. Various Exhortations. 

Friday 2 Thes., ch. 1. Further Thanksgiving and Comfort. 

Saturday 2 Thes., ch. 2. Errors Concerning the Advent Corrected. 

Sunday 2 Thes., ch. 3. Closing Exhortations and Instruction!. 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE COMING AGAIN OF CHRIST. 1 Thes. 4 : 13—5 : 11 ; 2 Thes. 2 : 1-12. 

1. The Christian Dead at the Second Coming. 1 Thes. 4: 13-18. 

a. Comforting assurances concerning them (vss. 13-15). 

b. The advent and resurrection described (vs. 16). 

c. The ascension of all believers (vss. 17, 18). 

2. The Time of the Coming. 1 Thes. 5 : 1-11. 

a. Its unexpectedness (vss. 1-4). 

b. Exhortations to watchfulness and sobriety (vss. 5-11). 



68 Outline Bible Studies : 



3. Errors Respecting the Advent Corrected. 2 Thes. 2: 1-12 

a. Warning against believing it to be at hand (vss. 1-30). 

b. Signs that must precede it (vss. 3^-12). 



TOPICS FOR DISCUSSION. 

Topic 1. 

THE DEAD IN CHRIST. 

(See Note 24, Lesson 14.) 

1. How did Paul comfort the Thessa- 

lonians concerning those who fell 
asleep in Christ? (i Thes. 4:13, 
14.) 

2. Why were the Thessalonians distressed 

concerning them? 

3. What special revelation had Paul re- 

ceived touching this matter? (1 
Thes. 4: 15, i6£.) 

4. Does the expression "fall asleep" 

imply a state of unconsciousness 
prior to the resurrection? 

5. On what historical fact is the resur- 

rection of believers dependent? (1 
Thes. 4:14; 1 Cor. 15:20-22; 2 
Cor. 4: 14.) 

Topic 2. 

MOURNING FOR THE DEAD IN 
CHRIST. 

1. What did Paul say to the Thessa- 

lonians about sorrowing for those 
who fall asleep in Christ? (1 Thes. 
4:i3-) 

2. What is the Christian^ hope in view 

of death? (2 Cor. 4: 16— 5 : 4.) 

3. What is the attitude of the Scriptures 

toward mourning for the dead? 

4. How may such sorrow be made a bless- 

ing? 

5. How may it become a downright sin? 

6. How should it be affected by Christian 

faith ? 

Topic 3. 
THE COMING AGAIN OF CHRIST. 

i. How did Paul describe the Second 
Advent? (1 Thes. 4: 16.) 



Apostolic Teachings — Lesson 21. 69 

2. What other descriptions are given of (Write answers here. See Note 24.) 

this event? (Mt. 16:27; 24:29-31; 
25 : 31 ; Acts 1:9-11; 2 Pet. 3 : 10.) 

3. How is this prophetic language to be 

interpreted ? 

4. What is the meaning of the word 

" parousia " which is used by Christ 
and His Apostles to designate His 
coming? 

5. Why may we regard this coming, not 

as a single event, but as an histori- 
cal process ? 

6. Why was our Lord compelled to speak 

of it as an event? 

7. Why did He primarily connect it with 

the destruction of Jerusalem by the 
Romans ? 

8. What place should this hope of Christ's 

return occupy in the mind and heart 
of His church ? 

Topic 4. 
THE TIME OF CHRIST'S RETURN. 

1. What did Paul say about the exact 

time of the coming? (1 Thes. 5 : 
1-4.) 

2. How did he suggest that he expected 

it before his own death? (1 Thes. 
4:15.) 

3. What was the expectation of the early 

church in this respect? (Acts 3: 
19-21; 1 Cor. 7:29-31; 15:51, 
52: Heb. 10:37; Jas. 5:7-9; 1 
Pet. 4: 7.) 

4. On what was this expectation probably 

based? (Mt. 10:23; 16: 28 ; 24:34.) 

5. What partial fulfilments took place in 

the apostolic age ? 

6. What two theories are held concerning 

the relation of the Millennium (Rev. 
20: 1-10) to Christ's return? 

7. Why are both these theories unten- 

able? 

8. What must be concluded from the 

failure of all attempts to predict 
coming events from Biblical data ? 



Jo Outline Bible Studies 



Lesson 22. LAW AND GRACE. 

Selections from Galatians. Written about a.d. 53 or 54; place uncertain. 

Note 33. — It is possible that Paul's Epistle to the Galatians was written at Corinth, 
or while he was on the way home from his second missionary journey. It seems more 
probable, however, that it was written from Antioch during the interval between his 
second and third journeys. On the return from Corinth Timothy would very naturally 
leave Paul at Ephesus, in order to take the great overland trade route to his home 
in Lystra. In this case he would, on arriving in Galatia, learn of the strange defection 
in the churches there, and as a faithful friend of Paul inform him of it at once. 
Whether this information reached Paul in this or in some other way the Epistle was 
evidently written under the pressure of sudden and unexpected news. 

The method followed by the Judaizers consisted in undermining the love of the 
Galatians for Paul, and in destroying their confidence both in his apostolic authority 
and in the Gospel preached by him. The situation demanded immediate action. 
Apparently unable to visit these churches at once, Paul wrote them an Epistle which 
prepared the way for his coming. In this he defended his apostolic authority, rebuked 
the Galatians for their fickleness and folly in permitting themselves to be led from the 
freedom of the Gospel into the beggarly bondage of the law, and presented an argu- 
ment for the truth and superiority of the Gospel so conclusive that his triumph over 
the Judaizers in Galatia was complete. 

GOLDEN TEXT : " The law hath been our tutor to bring us unto 
Christ, that we might be justified by faith." (Gal. 3 : 24.) 

SCRIPTURE, to be read in school or class : Gal. 5 : 2-12. 

DAILY SCRIPTURE READINGS. 

(A brief analysis of the Epistle to the Galatians.) 
f Gal. 1 : 1-10. Paul's Rebuke of the Galatian Apostasy. 

CM l h 2 _24 ' I Paul ' S Defense of his Apostleship. 



Monday 



Tuesday . 

Wednesday Gal. 3 : 1-22; 

Thursday Gal. 3 : 23 — 4 : n ; ! Paul's Argument for the Freedom of 

Friday Gal. 4 : 12 — 5 : 1 ; the Gentiles from the Jewish Law. 

Saturday Gal. 5 : 2-26 J 

Sunday Gal., ch. 6. General Exhortations, and Conclusion. 

Note 34. — Analysis of Scripture Material. The brief analysis of the 
Epistle to the Galatians given in the Daily Scripture Readings will be found sufficient 
for the purposes of this lesson. 

TOPICS FOR DISCUSSION. 

Topic 1. 

LEGALISM IN RELIGION. 

(See Note 24, Lesson 14.) 

1. How had God's acceptance of the Ga- 

latians been shown? (Gal. 3:2.) 

2. Of what was this gift absolute proof? 

(Acts 10 : 44-48 ; 11:15-17.) 



Apostolic Teachings — Lesson 22. 71 

3. Had this gift been obtained by works (Write answers here. See Note 24.) 

or by faith? 

4. What is here meant by " works "? 

5. What is the central idea of legalism in 

religion ? 

6. How is this legalism shown to-day? 

7. Why is it insufficient? 

Topic 2. 
NATURE, LAW AND GRACE. 

1. For what purpose was the law given? 

(Gal. 3: 19.) 

2. What was the natural state of man 

before the law came? 

3. How is the divine disapproval of sin 

expressed apart from the law ? 

4. How did the law still further show this 

disapproval? 

5. How in particular did it serve as a 

preparation for Christ? (Gal. 3 : 24, 
Golden Text.) 

6. When God had already given the law, 

why did He also give His Son? 
(Rom. 8 : 3, 4.) 

7. How is the divine treatment of men 

under nature, law, and grace essen- 
tially harmonious? 

Topic 3. 
SONS AND HEIRS. 

1. What did Paul say as to the condition 

of those under the law? (Gal. 4: 
I-3-) 

2. What did he mean by the phrase " in 

bondage under the rudiments of the 
world"? 

3. How was deliverance from this bondage 

procured? (Gal. 4: 4, $a.) 

4. Into what new relationship has this 

deliverance translated us? (Gal. 
4:5*0 

5. What inward assurance of this is given? 

(Gal. 4 : 6, comp. Rom. 8 : 15,16.) 

6. What gracious consequence follows? 

(Gal. 4: 7, comp. Rom. 8 : 17.) 



J2 Outline Bible Studies 



Topic 4. (Write answers here. See Note 24.) 

LAW AND LOVE. 



i. Unto what are Christians called? 
(Gal. 5 : 130.) 

2. Against what must they guard them- 

selves? (Gal. 5 : i^b.) 

3. What is the extent of the freedom 

which Christ gives them? 

4. How can those under the Gospel fulfil 

the law? (Gal. 5:14; Jas. 2:8; 
Mt. 22: 37-40.) 

5. How are the demands of the law satis- 

fied by love ? 



Lesson 23. CHRISTIANITY AND BUSINESS. Paul 
in Ephesus. 

Acts 18 : 23 — 19 : 41. About A.D. 54-57. 

Note 35. — The cordial reception accorded to Paul by the Jews in Ephesus on his 
way from Corinth to Syria determined him to return as soon as possible and to devote 
whatever time he could to a ministry in that large metropolis of Western Asia. 

After a brief stay at Antioch in Syria Paul began his third missionary journey. His 
first work was among the Galatian churches. If any remnant of Judaistic influence 
remained it was completely destroyed by his personal presence. This was apparently 
his last visit to these first-fruits of his work among the Gentiles. 

It will be remembered that on leaving Corinth Paul took Priscilla and Aquila to 
Ephesus. Here, after his departure, they met a learned Alexandrian Jew named 
Apollos, who had received John's baptism, but was apparently ignorant of the fulfil- 
ment of John's mission in the ministry of Jesus of Nazareth. His deficiencies were 
supplied by the instructions given him by Priscilla and Aquila, and forthwith he began 
with great power to proclaim Jesus as the Messiah. Crossing over to Corinth, shortly 
before Paul returned to Ephesus, he preached there also with great eloquence. 

Paul's expectation of success among the Jews in Ephesus was not realized. After a 
few months he separated himself and his converts from the synagogue, and then began 
a direct work among the Gentiles. This work continued nearly three years, and was 
attended by such success that the influence of the Gospel was felt throughout the great 
province of Asia. At this time, probably, the seven churches of Asia (Rev., chs. 2, 3) 
were founded. 

GOLDEN TEXT: " Wherefore watch ye, remembering that by the 
space of three years I ceased not to admonish every one night and day 
with tears." (Acts 20 : 31.) 

SCRIPTURE, to be read in school or class : Acts 19 : 8-20. 



Apostolic Teachings — Lesson 23. yj 

DAILY SCRIPTURE READINGS. 

{Acts 18: 23. Paul's Last Visit to Galatia. 

Acts 18 : 24-28. Apollos at Ephesus and at Corinth. 

Acts 19 : 1-7. Disciples of John Rebaptized by Paul. 

Tuesday Acts 1 9 : 8-22. Two Years of Great Success in Ephesus. 

Wednesday Acts 19 : 23-41. Demetrius and the Silversmiths. 

Thursday 1 Cor. 11 6: 1-14. A " Great Door " Opened in Ephesus. 

Friday 2 Cor. I : 1-14. Paul's Sore Afflictions in Asia. 

Saturday 2 Cor., ch. 4. The Faithfulness of Paul's Ministry. 

Sunday 2 Cor. 6 : 1-13. Reminiscences of Paul's Sufferings. 

ANALYSIS OF SCRIPTURE MATERIAL. 

SELF-INTEREST AND CHRISTIANITY. Acts 19:23-41. 

1. Demetrius's Appeal to the Silversmiths. Acts 19 : 23-27. 

2. The Riot and its Result. Acts 19 : 28-41. 

a. The wrath of the silversmiths (vss. 28, 29). 

b. Paul's peril and rescue (vss. 30, 31). 

c. The mistake of the Jews (vss. 32-34). 

d. The dispersion of the mob (vss. 35-41). 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE GREED OF WEALTH. 

(See Note 24, Lesson 14.) 

1. What serious opposition did the Gospel 

encounter in Ephesus? (Acts 19: 
24-27.) 

2. How had the Gospel already proved its 

divine origin and power in this city ? 
(Acts 19: 11-20.) 

3. Why did Demetrius and his craftsmen 

oppose it? 

4. Give some modern illustrations of such 

hypocrisy. 

5. How is the greed of gain related to 

other evils? (1 Tim. 6: 10.) 

6. Why can we not love both God and 

money? (Mt. 6: 24.) 

Topic 3. 
CHRISTIANITY AND BUSINESS. 

1. How did the spread of Christianity 

affect the business of the silversmiths 
in Ephesus ? (Acts 19 : 2ja.) 

2. On what pretense did they oppose it? 

(Acts 19: 2jb, 28.) 

3. What was the real ground of their 

hostility? 



74 Oictline Bible Studies 



4. What kinds of business are incompat- (Write answers here. See Note 24. 

ible with Christianity? 

5. How is selfishness related to most of 

the business of to-day? 

6. Can business be successfully conducted 

on Christian principles ? 

7. What principles must finally prevail in 

all business ? 

Topic 3. 
THE SUPREME CONFLICT. 

i. Why was the riot in Ephesus a most 
encouraging sign to Paul? (Acts 
19:26, 27.) 

2. How does this illustrate one effect of 

Christ's mission into the world? 
(Mt. 10:34.) 

3. What are the causes of this conflict? 

4. What are the means employed on either 

side? (2 Cor. 10:4; Ps. 37:32; 
Jer. 11 : 19; Heb. u : 33-38.) 

5. How do the comparative positions of 

Christ and Diana then and now typify 
the issue of this conflict? 



6. Why can no enemies ever destroy the 
Christian faith ? 



Topic 4. 
MOB VIOLENCE. 

i . How did the mob at Ephesus conduct 
itself? (Acts 19: 32-34.) 

2. What constitutes the real difference 

between a mob and an orderly 
assembly? 

3. Wherein lies the great peril attending 

any action taken by a mob ? (Acts 
i9 : 32, 37-) 

4. What more reasonable course was open 

to Demetrius and the craftsmen? 
(Acts 19:38, 39.) 

5. When are men most likely to employ 

violence to secure their ends? 

6. Why is this always inexcusable? 

7. What should our attitude be toward 

our enemies? (Rom. 12 : 19-21.) 



Apostolic Teachings — Lesson 24. J 5 

Lesson 24. UNITY IN THE CHURCH. Party Spirit 
in Corinth Rebuked. 

1 Cor. 1 : 10 — 3: 17. Written from Ephesus, about a.d. 57. 

Note 36. — The presence in Corinth of Apollos, the learned and eloquent Alexan- 
drian (see Note 35), caused quite a diversion in 'his favor. Not that he consciously 
antagonized the influence of Paul or sought to win the hearts of his converts ; but the 
brilliancy of his style so greatly attracted some that they attached themselves to him. 
Others clung with undiminished loyalty to Paul, their spiritual father. From the fact 
that there was also a party calling itself by the name of Cephas, or Peter, it is possible 
that he may have visited Corinth during Paul's absence, and that some may have felt 
disposed to accept him as their leader because of his relation to Christ and to the 
other Apostles. There seems also to have been a fourth party, which rejected all 
human leadership and called itself by the name of Christ. All these factions appear to 
have originated in personal preferences for certain religious teachers rather than in 
doctrinal differences. 

During Paul's long ministry in Ephesus he was in frequent communication with the 
Corinthian church. He was greatly distressed not only by this party spirit, but also 
because of errors and corrupt practices which had obtained a footing. In a letter, the 
first of the two surviving Epistles to this church, written partly because of information 
conveyed through messengers (1 Cor. 1: 11), and partly in response to a letter of 
inquiry (1 Cor. 7:1), he addressed himself to the task of correcting the existing evils, 
and of imparting the needed instruction. 

GOLDEN TEXT: "Other foundation can no man lay than that 
which is laid, which is Jesus Christ." (1 Cor. 3:11.) 

SCRIPTURE, to be read in school or class. 1 Cor. 3 : 1-9. 

DAILY SCRIPTURE READINGS. 

Monday 1 Cor. 1 : 1-17. Introduction. The Factions in Corinth. 

Tuesday 1 Cor. 1 : 18-31 ; \ The Simplicity of Paul's Preaching and 

Wednesday 1 Cor. 2 : 1 — 3 : 4. J the Reasons for it. 

Thursday I Cor. 3:5-17. Ministers Nothing, the Work Every- 

thing. 

Friday 1 Cor., ch. 8. Concerning Things Sacrificed to Idols. 

Saturday 1 Cor. 10 : 1-22. Warnings against Idolatry. 

Sunday I Cor. 1 1 : 17-34. Disorders at the Lord's Supper Re- 

proved. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PARTY SPIRIT IN CORINTH CONDEMNED. 1 Cor. 1 : 10— 3 : 17. 

1. The Factions in the Corinthian Church Described. 1 Cor. 1 : 10-17. 

a. The four factions around four leaders (vss. 10-12). 

b. No human leader can take the place of Christ (vss. 13-17). 

2. Division Based on the Simplicity of Paul's Preaching Unrea- 

sonable. 1 Cor. 1 : 18—3 : 4. 

a. Such simplicity accorded with the nature of the Gospel (1 : 18-25). 

b. It was necessitated by the immaturity of the Corinthians themselves (1 : 26— 

3 = 4)' 



yo Outlifie Bible Studies : 



3. Dividing the Church over Ministers a Sin. i Cor. 3:5- . 

a. Because all ministers are dependent on God's help (vss. 5-7). 

b. Because iheir work is one (vss. 8, 9). 

c. Because their accountability is to God (vss. 10-15). 

d. Divine judgments threatened on those who divide the church (vss. 16, 17). 



TOPICS FOR DISCUSSION. 
Topic 1. 

UNITY IN THE CHURCH. 

(See Note 24, Lesson 14.) 

1. What disturbing influences appeared in 

the church at Corinth during Paul's 
ministry in Ephesus? (1 Cor. 1: 
11, 12.) 

2. In whom is the church a spiritual unity? 

(vs. 13, co?np. Eph. 2: 19-22.) 

3. How may the unity of the church be 

lost? 

4. How shall we distinguish between party 

spirit and loyalty to one's own de- 
nomination? 

5. What are some evils that arise from 

factions in the church ? 

6. How do they affect the development of 

the spiritual life? 

7. Why are they utterly condemnable? 

8. What is the cure for these evils? 

Topic 2. 

THE WISDOM OF THE WORLD, AND 
THE WISDOM OF GOD. 

i . In justifying the simplicity of his preach- 
ing, what two kinds of wisdom did 
Paul contrast? (1 Cor. 1 : 20-25.) 

2. What is denoted by " the wisdom of 

the world"? 

3. How had this wisdom failed to satisfy 

the religious needs of men? 

4. How does the Gospel appear to the 

worldly wise? 

5. Why is he foolish who trusts to this 

wisdom ? 

6. What is meant by "the wisdom of 

God," and where is it to be found? 



Apostolic Teachings — Lesson 24. jj 

7. What is this wisdom able to do for (Write answers here. See Note 24.) 

men? 

8. By whom is it revealed? (1 Cor. 2: 

9, 10.) 

9. How has this wisdom, which the world 

calls "foolishness,' 1 affected the in- 
tellectual enlightenment of mankind? 

Topic 3. 
THE TEST OF CHRISTIAN TEACHINGS. 

1. How did Paul describe his own work 

at Corinth, and that of subsequent 
teachers? (1 Cor. 3: 10-12.) 

2. How was each man's teaching to be 

tested? (vss. 13-15.) 

3. What is the only abiding Foundation 

for all work in the church? 

4. What is meant by superstructures of 

" gold, silver," etc.? 

5. Why is each teacher's work to be 

tested ? 

6. How does the great principle illustrated 

in Paul's counsel to Christian teachers 
apply to other men? 

7. What will be the reward of those whose 

life-work stands the test? 

8. What will be the loss of those whose 

work perishes? 

9. How can a man be saved and yet all 

his works perish? 

Topic 4. 
THE CHURCH, GOD'S TEMPLE. 

i. What constitutes now the temple of 
God on earth? (1 Cor. 3 : 16.) 

2. How is the holiness of this temple 

manifested? 

3. How is its unity revealed? 

4. How may the glory and sanctity of this 

temple be marred ? 

5. How does God show His indignation 

at those who by quarrels, or other 
misconduct, mar His temple? (1 
Cor. 3: 17.) 



y8 Outline Bible Studies 



Lesson 25. THE SUPREMACY OF LOVE. 

I Cor., ch. 13. 

Note 37. — The great evidence of conversion in the apostolic age was the gift of the 
Holy Spirit, and this was commonly accompanied, as at Pentecost, by a variety of other 
"gifts." Among these one of the most conspicuous was that known as the gift of 
tongues. This ecstatic but unintelligible utterance of fervid devotion impressed the 
unthinking multitude far more than other more useful but less showy gifts. At Corinth 
especially its value was exaggerated, and hence greatly coveted, while other gifts much 
more important to the individual and to the church were undervalued. In answer 
to a direct inquiry from the Corinthians Paul discussed the relative value of those 
spiritual gifts. He taught that this gift, which so greatly flattered their vanity and love 
of popular applause, held a very subordinate rank. He did not despise it, but so small 
was its practical value that he affirmed, " I had rather speak five words with my under- 
standing, that I might instruct others also, than ten thousand words in a tongue." 

While showing the comparative worth of various gifts, and exhorting the Corinthians 
to desire the greater ones, he tells them that he had " a still more excellent way " to 
show them. Thereupon he indited that immortal pean to Christian love which is 
universally recognized as one of the noblest and most eloquent utterances, not only in 
the Bible, but in the world's literature. 

GOLDEN TEXT : " Now abideth faith, hope, love, these three ; and 
the greatest of these is love." (i Cor. 13 : 13.) 

SCRIPTURE, to be read in school or class. 1 Cor., ch. 13. 

DAILY SCRIPTURE READINGS. 

Monday ....i Cor. 12:1-11. Diversity of Spiritual Gifts. 

Tuesday 1 Cor. 12 : 12-31. Each Gift Needed in its Place. 

Wednesday. • 1 Cor., ch. 13. Love Greater than All Gifts. 

Thursday . . . i Cor. 14 : 1-12; 1 The Gift of Prophecy Better than the Gift 

Friday 1 Cor. 14 : 13-25. J of Tongues. 

Saturday . . • i Cor. 14 : 26-40. Orderly Conduct in Public Assemblies. 

Sunday. .->... Eph. 4 : 1-16. The Purpose of All Gifts. 

ANALYSIS OF SCRIPTURE MATERIAL. 
PAUL'S PANEGYRIC OF LOVE. 1 Cor., ch. 13. 

1. All Spiritual Gifts Worthless without Love. 1 Cor. 13 : 1-3. 

2. The Characteristics of Love. 1 Cor. 13 : 4-7. 

3. Love Permanent, Gifts Transient. 1 Cor. 13 : 8-12. 

4. The Eternal Supremacy of Love. 1 Cor. 13 : 13. 

TOPICS FOR DISCUSSION. 

Topic 1. 

SPIRITUAL GIFTS. 

(See Note 24, Lesson 14.) 

i. What spiritual gifts are mentioned in 
r Cor, 13: 1,3? 



Apostolic Teachings — Lesson 25. 79 



2. What others are referred to in I Cor. (Write answers here. See Note 24.) 

12:8-10? 

3. Into what two classes may these gifts 

be divided? 

4. Which were peculiar to the apostolic 

age? 

5. Why were they given? 

6. What is meant by a " gift" to-day? 

7. Why should the humblest gift not be 

despised? 

8. Why should every gift be cultivated? 

Topic 3. 
GIFTS WITHOUT LOVE. 

1. What is Paul's estimate of gifts not 

dominated by love? (1 Cor. 13 : 1— 
3-) 

2. What is the nature of that love which 

he commends? 

3. How is it distinguished from love of 

truth, love of a cause, love of human- 
ity, etc.? 

4. In what sense are the greatest attain- 

ments or the greatest sacrifices worth- 
less without love? 

5. Why is a man destitute of love not a 

Christian ? 

Topic 3. 
THE CHARACTERISTICS OF LOVE. 

1. Mention the fifteen characteristics 

which Paul ascribes to love. (1 Cor. 
13:4-70 

2. Why did Paul give this long descrip- 

tion of love? 

3. Why are patience, humility, decorum, 

etc., ranked as characteristics of 
love ? 

4. How do these characteristics cooperate 

to make a true Christian gentleman ? 

5. In whom have they found a perfect and 

complete exemplification ? 



8o Outline Bible Studies : 



Topic 4. (Write answers here. See Note 24.) 

THE ETEENAL SUPREMACY OF LOVE. 

1. What did Paul say about the perma- 

nency of love as compared with 
gifts? (iCor. 13:8-13.) 

2. What purpose is served by these gifts 

in the present life ? 

3. Why must they of necessity disappear 

when " the perfect " is come? 

4. In what sense are faith, hope, and love 

eternally permanent ? 

5. Why is love superior to faith? 

6. Why is it superior to hope ? 

7. Why is it *« the greatest thing in the 

world "? 



Lesson 26. REVIEW OF LESSONS 14-25. 

Note 38. — Summary of Events in Lessons 14-25. 7. Paul's Training and 
Missionary Work. — Paul's training included his preaching in Damascus, his retirement 
into Arabia, his first visit to Jerusalem to see Peter, his labors in Cilicia and Syria, the 
years spent with Barnabas in Antioch, and his visit to Jerusalem to carry alms (Les. 
14). The First Missionary Journey, undertaken by Barnabas, Saul, and John Mark, 
began with a tour of Cyprus, and after the return of John Mark, continued in Antioch of 
Pisidia, Iconium, Lystra, and Derbe, and resulted in the establishment of the Galatian 
churches (Less. 15, 16). The Council in Jerusalem, necessitated by the presence of 
Judaizers at Antioch in Syria, took Paul to Jerusalem a third time, and resulted in 
freeing the Gentiles from bondage to the Jewish law (Les. 17). The Second Mission- 
ary Journey, undertaken by Paul and Silas, began by revisiting the Galatian churches, 
where, at Lystra, Timothy joined the missionary company. Led by the Spirit they 
proceeded to Troas, and thence to Philippi in Europe, where a church was planted 
(Les. 18). Driven from place to place by persecution Paul and his company went 
from Philippi to Thessalonica, where another church was established, and thence to 
Bercea, whence Paul proceeded alone to Athens where he had small success (Les. 19). 
From Athens he passed on to Corinth where in a ministry of about a year and a half 
he founded one of his chief churches. Thence he returned to Antioch in Syria by 
way of Jerusalem, this being his fourth visit there since his conversion (Les. 20). The 
Third Missionary Journey began like the second by revisiting the Galatian churches, 
whence Paul passed on to Ephesus, where in a ministry of nearly three years he estab- 
lished a large church and made the Gospel felt throughout the province of Asia (Les. 
23). The above training and work extended over a period of about twenty-two years. 

2. Paul's Epistles Written During this Period. — During Paul's ministry in Corinth 
on his second missionary journey he wrote the two Epistles to the Thessalonians, ex- 
pressing his joy over their Christian steadfastness and giving them instructions con- 
cerning the coming again of Christ (Les. 21). Possibly at Corinth or on his way back 



Apostolic Teachings — Lesson 26. 81 

to Antioch, but more likely after his arrival in that city, he wrote the Epistle to the Gala- 
tians in order to counteract the work of the Judaizers in Galatia (Les. 22). While at 
Ephesus on his third journey he wrote the first Epistle to the Corinthians. In this he 
condemned the party spirit and corrected the abuses and immoralities that had sprung 
up among them, and replied to certain questions asked him by the church (Less. 24, 
25). 

GOLDEN TEXT : " When that which is perfect is come, that which 
is in part shall be done away." (1 Cor. 13 : 10.) 

SCRIPTURE, to be read in school or class : 1 Cor. 15 : 1-11. 



DAILY SCRIPTURE READINGS. PAUL'S ADDRESSES. 

Monday.- Acts 1.3: 13-25; V 

Tuesday Acts 13 : 26-41 ; V To the Jews in Antioch of Pisidia. 

Wednesday Acts 13 : 42-52. j 

Thursday Acts 14 : 8-18. To the People in Lystra. 

Friday .Gal. 2 : 1 1-21. To Peter at Antioch in Syria. 

!™. Y . :::::::::: IS \] ; t% } To the Athenians on Mare> HilL 

GOLDEN TEXT RESPONSIVE SERVICE. 

(To be used in place of the regular Scripture Reading with this lesson. The numerals with 
the questions refer to the lessons of the quarter.) 

XIV. Superintendent {or Teacher). How did Paul respond to the 
divine call to become an Apostle? 

Sunday-school {or Class). ''Wherefore, O king Agrippa, I was not 
disobedient unto the heavenly vision." (Acts 26: 19.) 

XV. What prophecy did Paul quote in support of his mission to the 
Gentiles? 

" I have set thee for a light of the Gentiles, 

That thou shouldest be for salvation unto the uttermost part of the 
earth. 11 (Acts 13 : 470.) 

XVI. What report did Paul and Barnabas bring back to Antioch as to 
the results of the first missionary journey? 

"When they were come, and had gathered the church together, they 
rehearsed all things that God had done with them, and how that he had 
opened a door of faith unto the Gentiles." (Acts 14 : 27.) 

XVII. What was the mission of Christ in respect to the Jewish law? 

" With freedom did Christ set us free : stand fast therefore, and be not 
entangled again in a yoke of bondage. 11 (Gal. 5:1.) 

XVIII. What did Paul announce to the Philippian jailer as the way 
of salvation? 

"Believe on the Lord Jesus, and thou shalt be saved, thou and thy 
house. 11 (Acts 16: 31.) 

XIX. What did he say to the Athenians about the closeness of God's 
relation to men ? 

" In him we live, and move, and have our being. 1 ' (Acts 17 : 280.) 



82 Outline Bible Studies 



XX. How did the Lord comfort Paul in Corinth? 

" The Lord said unto Paul in the night by a vision, Be not afraid, but 
speak, and hold not thy peace : for I am with thee. 11 (Acts 18:9, 10a.) 

XXI. What was Paul's supreme wish for his Thessalonian converts? 

" The Lord direct your hearts into the love of God, and into the patience 
of Christ." (2 Thes. 3 : 5.) 

XXII. What was the office of the Mosaic law for the Jews? 

" The law hath been our tutor to bring us unto Christ, that we might be 
justified by faith. 11 (Gal. 3 : 24.) 

XXIII. What did Paul say concerning his ministry in Ephesus? 

" Wherefore watch ye, remembering that by the space of three years I 
ceased not to admonish every one night and day with tears. 11 (Acts 
20:31.) 

XXIV. What is the one and only Foundation of the Christian church? 
"Other foundation can no man lay than that which is laid, which is 

Jesus Christ. 11 (1 Cor. 3: 11.) 

XXV. What is the relation of love to the other permanent graces? 

" Now abideth faith, hope, love, these three ; and the greatest of these 
is love. " (1 Cor. 13: 13.) 

XXVI. Why are all spiritual gifts transitory in their nature? 

" When that which is perfect is come, that which is in part shall be 
done away. 11 (1 Cor. 13: 10.) 



Note 39. — It is manifestly impossible to review all the topics which have been 
treated during the quarter. Some of the more important have therefore been selected 
and classified into groups as follows. For Explanatory Notes, see the lessons re- 
ferred to. 

TOPICS FOR DISCUSSION. 

Topic 1. 

CONVERSION. 

(See Note 24, Lesson 14.) 

1. Mention some different types of con- 

version. (Acts 16:13-15, 26-33; 
Les. 18.) 

2. In what respects were these cases alike, 

and in what unlike? 

3. What is essential to every true conver- 

sion? 

4. What is the divine side of conversion, 

and what the human side? 

Topic 2. 
TRIALS AND COMFORTS. 

I. Mention some instances of religious 
despondency, (i Thes. 3 : 1-5 ; I 
Ki. 19 : 1-4 ; Job 3:1-6; Ps. 42 : 1- 
7 ; Les. 20.) 



Apostolic Teachings — Lesson 26. 8 J 

2. What is one of the most frequent (Write answers here. See Note 24.) 

causes for such despondency now? 

3. How does Paul speak of God's com- 

forting grace? (2 Cor. 1:3, 4; 
Les. 20.) 

4. Why should persecution for Christ's 

sake be borne patiently? (Jo. 15: 
18-21 ; Les. 14.) 

5. What does such a spirit show as to 

the cause for which one suffers? 
(Topic 4; Les. 14.) 

Topic 3. 
CHRISTIANITY AND THE WORLD. 

1. To what great historical preparation 

for the Messiah did Paul appeal in 
his arguments with the Jews? (Acts 
13: 17-23; Les. 15-) 

2. What fact lies at the foundation of 

Christianity as a divine religion? 
(Acts 14: n-13; Les. 16.) 

3. What is the cry of the perishing world 

to those who have the Gospel? (Acts 
16: 9; Les. 18.) 

4. From what trammels was Christianity 

obliged to free itself before it could 
• become a world-religion? (Acts 15 : 
1, 10, 11 ; Les. 17.) 

5. How does it prove its power in respect 

to the corrupt interests of society? 
(Acts 17:6; Les. 19.) 

6. What are some of its relations to busi- 

ness? (Topics 1, 2; Les. 23.) 

Topic 4. 

SOME GREAT TRUTHS TAUGHT BY 
PAUL. 

1. What did Paul teach as to the being of 

God, and His relations to mankind? 
(Acts 17 : 24-28 ; Les. 19.) 

2. What, as to the relation of believers 

to the Jewish law? (Gal. 2 : 15, 16 ; 
3 : 19; Less. 17, 22.) 

3. What, as to the relation of believers to 

God? (Gal. 4: ^-y ; Les. 22.) 



84 Outline Bible Studies ; 

4. What, as to the relation between law (Write answers here. See Note 24.) 

and love? (Gal. 5 : 13, 14; Les. 22.) 

5. What, as to factions in the church? 

(1 Cor. 1 : 10-13 ; 3 : 1-9, 16, 17 ; Les. 
24.) 

6. What, as to the value of " gifts " with- 

out love? (1 Cor. 13: 1-3; Les. 25.) 

7. What, as to the relative value of love? 

(1 Cor. 13:8-13; Les. 25.) 

8. What, as to the dead in Christ, and His 

Second Coming? (1 Thes. 4:13- 
17 ; 2 Thes. 2:1-5; Les. 21.) 



9. State briefly below any points that 
have specially interested you in the 
quarter's lessons. 



Apostolic Teachings — Lesson 2 J. $5 

Lesson 27. CHRISTIAN LIBERALITY. The Collection 
for the Poor in Jerusalem. 

Acts 20: i-3<7; 1 Cor. 16: 1-4; 2 Cor., chs. 7-9. About A. d. 57. 

Note 40. — In connection with the council in Jerusalem Paul and Barnabas were 
charged to " remember the poor," that is, the poor saints in Judea. On his third mis- 
sionary journey Paul took the so-called " great collection " for this purpose. The work 
began, probably at the outset of this journey, with his instructions to the Galatian 
churches alluded to in 1 Cor. 16: 1, and was carried on with great earnestness among 
all the churches established by Paul. He doubtless hoped thereby not only to relieve 
the necessities of the poor in Jerusalem, but also through this act of Christian good- 
will to assuage the bitterness of Jewish believers toward Gentile converts (Rom. 15: 
16; 2 Cor. 9: 12-14). This collection was the crowning phase of his struggle for the 
unitv of the church conjoined with the freedom of the Gentiles from the Jewish law. 

Of Paul's movements while making this collection among the churches in Europe, 
we cannot be entirely certain, but from various notices in 2 Corinthians and in Acts, 
the following seems most probable. The letter called 1 Corinthians failed in correct- 
ing the abuses toward which it was aimed. Paul, therefore, apparently wrote the 
Corinthians another more severe letter (2 Cor. 2:4), now lost, and forwarded it by 
Titus, who on his return was to meet Paul in Troas. Soon after the riot in Ephesus 
Paul went to Troas; but being much disappointed at not finding Titus there, and 
greatly burdened in spirit as to the effect of this last letter, which he even regretted 
having written (2 Cor. 7 : 8), he hastened to Macedonia in order to meet Titus sooner. 

Here Paul, through the bitter attacks of his enemies, and his distress concerning 
Corinth, seems to have suffered greatly (2 Cor. 7:5). On meeting Titus, however, he 
was much comforted (2 Cor. 7 : 6, 7) by learning that the majority of the Corinthians 
were loyal to him, and that his letter had accomplished the desired result. He was 
also made indignant at the news that it had stimulated his enemies to circulate out- 
rageous calumnies against him. 

Being unable to proceed to Corinth at once Paul sent the letter now called 2 Corin- 
thians, in which he expressed his overflowing joy and gratitude for the faithfulness 
of the church, and strove to counteract the efforts of his detractors (see Notes 41,43). 
Conspicuous in this letter is his renewed and urgent appeal for the great collection. It 
is this part of the Epistle which is considered in the present lesson. 

GOLDEN TEXT: "God loveth a cheerful giver." (2 Cor. 9:7^.) 

SCRIPTURE, to be read in ichool or class : 2 Cor. 9 : 6-15. 

DAILY SCRIPTURE READINGS. 

Monday { 2 Cor^: V2-1 7 ; \ Paul '* Sec ° nd To » r ^Greece, and his 

1 2 Cor. 7:5-12. J Anxieties on the Way. 

Tuesday 2 Cor. 1 : 1-14; \ Reasons for Paul's Seeming Fickleness 

Wednesday 2 Cor. 1 : 15—2 : 4. j about Visiting Corinth. 

Thursday 2 Cor 8:1-15; 1 Paul , s Effort to Exdte a Generous 

J RIDAY 2 £ or - 8 : 16-9 : 5 ; I Rivalry in Resp e C t to the Great 

Saturday I Cor - 9=6-15; Collection. 

Sunday Rom. 15 : 22-33. J 



86 Outline Bible Studies : 



ANALYSIS OF SCRIPTURE MATERIAL. 

THE GREAT COLLECTION FOR THE POOR IN JERUSALEM, i Cor. 
16 : 1-4 ; Acts 20 : 1-30; 2 Cor., chs. 8, 9. 

1. Directions Sent from Ephesus to Corinth Respecting the Collec- 

tion. 1 Cor. 16:1-4. 

2. Paul's Collecting Tour in Macedonia and Greece. Acts 20 : i-^a. 

3. Further Directions Sent from Macedonia Respecting the Collec- 

tion. 2 Cor., chs. 8, 9. 

a. The Macedonian churches a pattern of liberality (8: 1-5). 

b. Reasons why the Corinthians also should be liberal (8 :6-n). 

c. The divine rule of acceptance regarding gifts (8 : 12). 

d. This contribution not to be unduly burdensome (8 : 13-15). 

e. Paul's representatives in completing the collection (8 : 16-19, 22-24) • 

f. Paul's care to avoid blame regarding the money collected (8 : 20, 21). 

g. Why Titus and others were sent to Corinth (9: 1-5). 
h. The law of Christian sowing and reaping (9 : 6-11). 

i. The probable effect of this collection on the Jewish Christians (9 : 12-15). 

TOPICS FOR DISCUSSION. 
Topic 1. 

THE LAW OF CHRISTIAN GIVING. 

(Write answers in the margin.) 

1. What plan was recommended by Paul 

to the Corinthians regarding their 
benevolent contributions? (1 Cor. 
16:2.) 

2. In making our offerings for the Lord's 

work, why should they ordinarily be 
made on " the first day of the 
week"? 



3. Why should they be made every week? 

4. By whom should these offerings be 

made? 

5. How should they be set aside? 

6. What is the practical advantage of 

having a fund for benevolence always 
on hand ? 

7. What law determines the amount of 

Christian giving? 

8. Why should the needs of the Lord's 

work be met beforehand? 

9. What advantages would accrue from 

systematic and proportionate benev- 
olence? 



Apostolic Teachings — Lesson 2j. 



87 



Topic 2. 

CHRIST OUR PATTERN IN BENEV- 
OLENCE. 

1. What did Paul assign as the most 

powerful motive for Christian benev- 
olence? (2 Cor. 8 : 9.) 

2. In what sense was the Lord Jesus 

Christ rich? 

3. In what sense did He become poor? 

4. Why did He do this? 

5. What should be the practical influence 

of His example on His followers? 



(Write answers here.) 



Topic 3. 
THE RULE OF ACCEPTANCE. 

1 . What rule did Paul lay down as govern- 

ing God's estimate of human gifts? 
(2 Cor. 8 : 12.) 

2. On what principle is this rule based? 

(1 Sam. 16: 7.) 

3. How did Paul elsewhere illustrate this 

principle? (1 Cor. 13:3.) 

4. From whom have we received every 

bounty? 

5. To whom are we accountable for its 

use? 

6. What principle, then, determines the 

amount that God has a right to ex- 
pect from every man ? 



Topic 4. 
THE CHEERFUL GIVER. 

1. How did Paul describe the giver whom 

the Lord loves ? (2 Cor. 9 : 6, 7.) 

2. What encouragement has every Chris- 

tian to give bountifully ? 

3. Why should we give deliberately? 

4. Why should we give cheerfully? 

5. Why does God love a cheerful giver? 

6. How does He feel toward one who 

gives grudgingly? 

7. What is God's promise to the cheerful 

giver? (2 Cor. 9 : 8-10.) 



SS Outline Bible Studies : 

Lesson 28. THE POWER OF THE ETERNAL LIFE. 
The House not Made with Hands. 

2 Cor. 4: 16 — 6 : 10. Written from Macedonia, about A.D. 57. 

Note 41. — The Epistle which Paul sent to Corinth from Macedonia, now called 
2 Corinthians, was probably the fourth written to the church in Corinth, the first (1 Cor. 
5 : 9) and the third (see Note 40) , both sent from Ephesus, having been lost. The 
interval between 1 and 2 Corinthians, as we now have them, was only a few months. 

Aside from Paul's expressions of joy at the good news brought from Corinth by 
Titus, 2 Corinthians relates mainly to two subjects, — the great collection, and Paul's 
personal defense against the calumnies of his enemies. The first of these topics was 
treated in Lesson 27. The second occupies a large part of the Epistle, and is naturally 
divided into two parts, — Paul's description of his ministry (3 : 1 — 6 : 10) ,and his defense 
of his apostleship (10:1—12:13). These subjects are so important and reveal so 
much concerning Paul's inner as well as outer life that a lesson is given to each. 

The present lesson is from the former of these two parts (3 : 1—6 : 10) and presents 
Paul's own estimate of the character and motives of his ministry. He says (1) that the 
glory of this ministry is greater than that of the Mosaic dispensation (ch. 3), (2) that 
its strength lies not in himself but in Christ and in the assurance of eternal life (4 : 1 — 5 : 
10) > (3) that his earnestness springs from his sense of responsibility to Christ (5 : n-17), 
and (4) that in the exercise of this ministry he is God's ambassador to men (5 : 18—6: 
10). This description of his ministry puts it far above the criticisms of his enemies, 
reveals his own high regard for the work in which he was engaged, and helps materi- 
ally toward forming a correct estimate of his character. 

GOLDEN TEXT: "We are ambassadors therefore on behalf of 
Christ, as though God were intreating by s : we beseech you on behalf 
of Christ, be ye reconciled to God." (2 Cor. 5 : 20.) 

SCRIPTURE, to be read in school or class : 2 Cor. 5:1-10. 

DAILY SCRIPTURE READINGS. 

Monday 2 Cor. 3:1-11; "> Paul's Apostleship and the Superiority 

Tuesday 2 Cor. 3:12-18./ of the New Covenant to the Old. 

Wednesday ..2 Cor. 4 : 1-6; | Paul's Ministry and the Hope of Eter- 

Thursday .... 2 Cor. 4:7-15; \ na i Life y F 

Friday 2 Cor. 4 : 1 6—5 : 10. J nai ^ 1Ie - 

Saturday .2 Cor. 5 : 1 1— 17. Paul's Responsibility to Christ. 

SUNDAY 2 Cor. 5 : 18 — 6 : 10. Paul an Ambassador of God. 

ANALYSIS OF SCRIPTURE MATERIAL. 

Note 42. — In 4 : 1-15 Paul speaks of himself and his associates as those to whom 
God had entrusted the light of the Gospel (vss. 5, 6). This divine light was the 
treasure, and the preachers were the earthen vessels, which had been preserved amidst 
all dangers by the power of Christ and strengthened by the hope of participating in His 
resurrection (vss. 7-15). This leads Paul to speak of his own ministry as affected by 
the hope of eternal life (4 : 16 — 5 : 10). 



Apostolic Teachings — Lesson 28. 89 

PAUL'S MINISTRY AND THE HOPE OF ETERNAL LIFE. 2 Cor. 4: 

16— s : 10. 

1. The Assurance of Eternal Glory a Strength in Trial. 2 Cor. 4 : 

16-18. 

2. Paul's Assurance of a House not Made with Hands. 2 Cor. 5: 

i-5- 

a. His confident expectation of a spiritual body made by God (vs. 1). 

b. His longing to be invested with this new body (vss. 2-4). 

c. The fulfilment of this longing assured through conversion and the gift of the 

Spirit (vs. 5). 

3. The Influence of this Assurance on Paul's Ministry. 2 Cor. 5 : 

6-10. 

a. Made courageous by the thought of being presently at home with the Lord 

(vss. 6-9). 

b. Made faithful by the expectation of being judged by Christ (vs. 10). 



TOPICS FOR DISCUSSION. 

Topic 1. 
THE POWER OF THE UNSEEN WORLD. 

(Write answers in the margin.) 

i . Why did Paul not lose courage amidst 
his heavy load of afflictions ? (2 Cor. 
4: 16-18, comp. 11 : 23-29.) 

2. What did he mean by " outward man," 

and what by " inward man"? 

3. In what sense were his afflictions 

"light"? 

4. What was the glory to which he re- 

ferred ? 

5. What did he mean by "the things 

which are not seen"? 

6. How do these differ from those which 

are seen? 

7. Under what conditions may we also see 

the invisible? {Comp. Heb. 11 : 27 ; 
Mt. 5 : 8.) 

Topic 3. 
THE SPIRITUAL BODY. 

1. As Paul felt his physical body wearing 

out under toil and suffering, of what 
was he assured? (2 Cor. 5:1.) 

2. In view of this certainty what did he 

greatly desire? (2 Cor. 5 : 2-4.) 



QO Outline Bible Studies : 



3. What led Paul to speak of the earthly (Write answers here.) 

body as a " tabernacle," and the 
heavenly as a "building"? 

4. From whom is the spiritual body re- 

ceived? 

5. In what respects is it superior to the 

earthly? (1 Cor. 15:40-44.) 

6. Into what likeness will it be fashioned? 

(Phil. 3:21; 1 Cor. 15:45-49.) 

Topic 3. 
THE ASSURANCE OF IMMORTALITY. 

1. What assurance have believers that 

God will give them a robe of immor- 
tality? (2 Cor. 5:5.) 

2. What is meant by the expression 

"wrought us for this very thing"? 

3. What is meant by " the earnest of the 

Spirit"? 

4. How had Paul already shown the Co- 

rinthians that immortality is not de- 
rived from mortality? (1 Cor. 15: 
50-54.) 

5. Through what present indwelling 

Agency is the resurrection of the 
believer to be accomplished ? (Rom. 
8:11.) 

Topic 4. 
AT HOME WITH THE LORD. 

1. How was PauPs mind affected by the 

certainty of immortality? (2 Cor. 
5:6-8.) 

2. What did he mean by being " at home 

in the body "? 

3. What by being "at home with the 

Lord"? 

4. Why did he desire to be " absent from 

the body," that is, to die? 

5. What makes heaven a true home? 

6. Under what circumstances does a 

Christian's longing for it grow most 
intense? 

7. Why should a longing for death not be 

regarded as a mood to be cultivated? 



Apostolic Teachings — Lesson 29. 91 

Lesson 29. STRENGTH IN WEAKNESS. The Lord's 
Grace Sufficient. 

2 Cor. 11 : 21 — 12: 13. 

Note 43. — We have already seen (Note 41) that a large part of 2 Corinthians 
was written in answer to the bitter attacks made on Paul by his enemies at Corinth. 
This attack apparently included criticism of his ministry and denial of his apostleship. 
That portion of his defense which relates to the character and motives of his ministry 
was noticed in Lesson 28. The argument for his apostleship now claims attention. 

In presenting this part of the subject (2 Cor. 10 : 1 — 12 : 13) Paul (1) emphasizes the 
facts that his apostolic authority is spiritual and is derived from the Lord (10: 1-11), 
and that it is exercised within the territorial limits appointed by God, which include 
the Corinthians (10:12-18). He then (2) justifies himself for glorying, or boasting, 
regarding his work, because of the danger that otherwise the Corinthians shall be cor- 
rupted and led astray by those who preach another Jesus (11 : 1-4), and because he 
is forced to it by the boastings of the false apostles in Corinth who had only selfish 
ends in view (11 : 5-20). After this long'introduction he finally(3) speaks of the labors 
and sufferings and of the special revelations which were the most glorious proofs of 
his apostleship (n : 21 — 12 : 13). 

Our lesson takes up section 3 only. The brief summary here made of Paul's trials 
and labors shows that the narrative in Acts gives but a meager idea of the sufferings 
that he had endured and the difficulties that he had met and overcome for the Gospel. 
His vision of Paradise and his " thorn in the flesh " proved that there was a relation 
between himself and God so close as to be accounted for only by granting that he was 
a fully accredited witness of divine things. 

GOLDEN TEXT: "Far be it from me to glory, save in the cross 
of our Lord Jesus Christ." (Gal. 6: 14a.) 

SCRIPTURE, to be read in school or class : 2 Cor. 11 : 21-28. 

DAILY SCRIPTURE READINGS. 

Monday 2 Cor., ch. 10. Paul's Defense against False Charges. 

W™^'.::ac": II;'!So. } P^'s Apology for Commending himself. 

Thursday 2 Cor. 11 : 21-33; \ Paul's Labors, Sufferings and Revelations, 

Friday 2 Cor. 12 : 1-13. ) as Proofs of his Apostleship. 

Saturday 2 Cor. 12: 14-21; 1 -r, ^ n t v '•-. r>' • '^ 

Sunday 2 Cor., ch. 13. } Paul s Pur P ose t0 Vlslt Connth a § am ' 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE PROOFS OF PAUL'S APOSTLESHIP. 2 Cor. 11 : 21— 12: 13. 

(For a summary of the passage (10: 1 — 12: 13) of which this lesson is a part, see Note 43.) 

1. Paul Glorying in his Labors and Sufferings for Christ. 2 Cor. 
11 : 21-33. 

a. His superiority to his detractors (vss. 21-23). 

b. His sufferings and cares described (vss. 24-29, 32, 33). 

c. The real ground of his boasting (vss. 30, 31). 



Q2 Outline Bible Studies : 



2. Paul Glorying in his Revelations. 2 Cor. 12 : 1-13. 

a. His vision of Paradise (vss. 1-6). 

b. His lesson in submission to God (vss. 7-10). 

c. The proofs of his apostleship complete (vss. 11-13). 

TOPICS FOR DISCUSSION. 

Topic 1. 

SUFFERING FOR CHRIST'S SAKE. 

(Write answers in the margin.) 

1. Which of the sufferings and trials 

mentioned in 2 Cor. 11:24-27 are 
also recorded in the Acts ? 

2. What does this indicate as to the com- 

pleteness of Luke's narrative? 

3. What one thing had brought all these 

sufferings on Paul ? 

4. What did he elsewhere say as to suffer- 

ing for Christ? (Rom. 8:17, 18, 
35-39-) 

5. What did Peter say regarding this? 

(1 Pet. 1:6, 7; 4: 12-14.) 

6. What was Christ's promise in such 

cases? (Mt. 5 : 10-12.) 

7. What is the source of blessing from 

persecution? 

Topic 3. 
THE MYSTERY OF SUFFERING. 

1 . What was Paul's work when undergo- 

ing the sufferings which he enumer- 
ates? (2 Cor. 11 : 23.) 

2. By whom had these sufferings been 

appointed? (Acts 9: 16.) 

3. In what respect was Paul's mission 

extremely difficult apart from per- 
sonal suffering? 

4. Why did the Lord not exempt him 

from these physical evils? 
;. How was the mystery of good out of 



suffering illustrated in the work of 
Christ ? 
What is the great redemptive force in 
the universe, and how manifested? 



Apostolic Teachings — Lesson jo. 93 

Topic 3. (Write answers here.) 

GLORYING IN WEAKNESS. 

1. Of what did Paul say that he would 

boast, if he were forced to it? (2 
Cor. 11 130.) 

2. What did he mean by " weakness"? 

3. Why did he glory in it? 

4. How had his sufferings affected his 

own character? 

5. How had they affected his relations to 

others who were in trial? (2 Cor. 
11:29.) 

6. How was Christ's relation to men 

affected by His trials and tempta- 
tions? (Heb. 2: 18; 4: 15.) 

7. What is necessary for us before we can 

fully enter into the feelings of 
others ? 

Topic 4. 
STRENGTH IN WEAKNESS. 

1. When Paul prayed for the removal of 

the "thorn," what was the Lord's 
answer? (2 Cor. 12:9.) 

2. How was Paul affected by this promise? 

(vs. 10.) 

3. How was he enabled to meet all diffi- 

culties? (Phil. 4: 13.) 

4. Under what circumstances can Christ 

most fully reveal His strength in us? 

5. What is our most Christlike attitude 

toward trouble? 



Lesson 30. THE CHRISTIAN'S DEBT TO THE 

WORLD. The Duty of Giving the Gospel 

to All Men. 

Rom. 1:1-15; 15 : 14-33. Written from Corinth, about A.D. 58. 

Note 44. — In Paul's missionary operations up to this time he had not only sought 
the centers of population and influence, but had moved steadily toward the West. 
He had naturally long desired to visit Rome, the capital of the world, although the 
first mention of a purpose to do so is found in connection with his ministry in Ephesus. 

In the meantime a church had already grown up in the imperial city. By whom this 
church was established we do not know, but it was very probably through the migration 



94 Outline Bible Studies : 



of believers from other places. The tradition which attributes this work to Peter has 
no historical foundation. The church contained a Jewish element, but was regarded 
by Paul as in the main a Gentile church, and as properly within the limits of his own 
field (Rom. 15 : 15, 16). During his three months' labor in Corinth, toward the close 
of his third missionary journey, his desire to visit this church was very great (Rom. 
1 : 10), but he was prevented from doing so by the duty of going to Jerusalem with the 
great collection. 

He hoped to return soon. But not knowing what would befall him, he availed him- 
self of a brief respite at Corinth to do at once what he could to strengthen the Chris- 
tians in Rome. This he did by means of a letter embodying a course of instruction, 
not in those truths which Christians held in common, but specifically in those which 
pertained to salvation by faith, and which Paul terms " my gospel." This instruction, 
which had been given orally to other churches, but which the church in Rome had not 
yet received, was the " spiritual gift " that he desired to impart. The truths thus taught 
were especially adapted to guard his readers against the ideas which had done so much 
mischief in Galatia and Corinth. And while there is in this Epistle no mention of the 
Judaizers, nor any polemic spirit.it is not unlikely that Paul's purpose in writing as he 
did at this time was partly to forestall any efforts that might be made to substitute 
among the Romans the way of salvation through obedience to the law for that of salva- 
tion by faith. The present lesson includes only those portions of the Epistle which 
indicate Paul's personal relations to the church in Rome. 

GOLDEN TEXT : " I am debtor both to Greeks and to Barbarians, 
both to the wise and to the foolish." (Rom. 1 : 14.) 



SCRIPTURE, to be read in school or class : Rom. 1 : 8-15. 



DAILY SCRIPTURE READINGS. 

Monday Rom. 1 : 1— 15. Paul's Desire to Visit Rome. 

Tuesday Rom. 15 : 14-21. Paul's Motive in Writing. 

Wednesday Rom. 15 : 22-33. Paul's Plan for a Visit Later. 

THURSDAY g om -> <*■ 1 2 ; I Practical Exhortations. 

Friday Rom., ch. 1 3. J 

Saturday R° m - 16:1-16; J salutations, Warnings and Concision. 

Sunday Rom. 16: 17-27. J & 



ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL AND THE CHURCH IN ROME. Rom. 1:1-15; rs: 14-33. 

1. Introduction to the Epistle. Rom. 1 : 1-15. 

a. Salutation (vss. 1-7). 

b. Paul's relation to the church in Rome (vss. 8-15). 

2. Part First of the Conclusion to the Epistle. Rom. 15 : 14-33. 

a. Paul's motive in writing the Epistle (vss. 14-21). 

b. Paul's plans for the future (vss. 22-29). 

c. Paul's request for prayer in his own behalf (vss. 30-33) . 



Apostolic Teachings — Lesson jo. 95 

TOPICS FOR DISCUSSION. 

Topic 1. 
THE DIGNITY OF BELIEVERS. 

(Write answers in the margin.) 

1. How did Paul describe the Christians 

in Rome? (Rom. 1 : 6, 7.) 

2. In what peculiar sense are Christians 

the "beloved of God 11 ? 

3. How has His love been manifested 

toward them ? (1 Jo. 3:1.) 

4. Unto what have they been called? 

5. How are "saints" different in char- 

acter from the rest of the world? 

6. To whom is this term applied in the 

New Testament? 

Topic 2. 
MUTUAL CHRISTIAN HELPFULNESS. 

1. Why did Paul wish to visit the church 

in Rome? (Rom. 1 : 11, 12.) 

2. What did he assign as a prime reason 

for the great collection? (Rom. 15: 
26, 27.) 

3. In each of these cases, on what mutual 

relationship did this duty of Chris- 
tian helpfulness rest? 

4. In what various ways may brotherly 

fellowship among Christians be 
manifested ? 

5. How do the actual relations between 

Christians correspond with Paul's 
high ideals ? 

Topic 3. 

THE CHRISTIAN'S DEBT TO THE 

WORLD. 

1. How did Paul express his sense of 

obligation to those without the 
Gospel? (Rom. 1 : 14, 15.) 

2. Out of what did this feeling spring? 

3. Why is this feeling distinctively Chris- 

tian? 

4. What is the great obligation due from 

Christians to others ? 

5. What are the limits of this obligation? 

6. How can it be discharged? 



q6 Outline Bible Studies : 



Topic 4. (Write answers here.) 

THE CHRISTIAN'S GIFT TO THE 
WORLD. 

i. What supreme good did Paul hope to 
bring to the Roman Christians? 
(Rom. 15 : 29.) 

2. What is meant by " the fulness of the 

blessing of Christ"? 

3. Why is the Gospel the greatest blessing 

that can be imparted to the world? 

4. On what does our power to communi- 

cate this blessing depend ? 

5. How can we impart it? 



Lesson 31. JUSTIFICATION BY FAITH. 

Rom. I : 16, 17; 3 : 21-26; 5 : 1-8. 

Note 45. — As stated in Note 44, Paul's principal object in writing the Epistle to the 
Romans was to instruct them regarding the way of salvation through faith. This 
doctrine lies at the heart of the Gospel, and is nowhere else treated so fully as in 
the first eight chapters of this Epistle. 

The three main divisions of this part of the Epistle are as follows : After stating his 
theme, — the power of the Gospel unto salvation (1 : 16, 17), — Paul showed (1) that 
neither Gentiles nor Jews had ever succeeded in attaining saving righteousness through 
efforts of their own, but that all alike were under condemnation on account of sin 
(1 : 18 — 3 : 20) ; (2) that God had graciously provided a way of salvation from sin, suffi- 
cient for all, through faith in the crucified Christ (3 : 21 — 4 : 25) ; and (3) that the 
results of this way of salvation are peace with God, union with Christ, freedom from 
the power and penalty of sin, divine sonship, and eternal life (5 : 1—8 : 39). 

To enter fully into this great argument would be wholly apart from the object of these 
lessons. It is however necessary to a correct understanding of the principal charac- 
teristics of Paul's ministry that we should notice briefly his description of God's way of 
salvation for sinful man. This therefore is the subject of the present lesson. 

GOLDEN TEXT : "lam not ashamed of the gospel : for it is the 
power of God unto salvation to every one thatbelieveth." (Rom 1 : i6#.) 

SCRIPTURE, to be read in school or class : Rom. 3 : 19-26. 



Wednesday < 



DAILY SCRIPTURE READINGS. 

MONDAY Rom. 1 : 16-32; 1 Righteousness, how Attained; and the 

Tuesday Rom. 2:17-29; I Universal Failure of Men to At- 

Rom. 3 : 1-20. J tain it. 

Rom. 3:21—31. Righteousness through Faith Described. 

Thursday Rom., ch. 4. Its Harmony with the Old Testament. 

Friday Rom., ch. 5. Its Blessed Consequences. 

Sunday^. ." ! .' ! .' ! ! ! RoS." 8 ! 26^39. } The Transformed Life <? f the BcKcwar. 



Apostolic Teachings — Lesson ji. $7 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE WAY OF SALVATION THROUGH FAITH. Rom. 1:16,17; 3:21-26; 

5:1-8. 

1. Theme : Righteousness, how attained. Rom. 1 : 16, 17. 

2. Righteousness through Faith Described. Rom. 3 : 21-26. 

3. One Result of this Righteousness : Peace with God. Rom. 5 : 1-8. 

TOPICS FOR DISCUSSION. 

Topic 1. 
THE GOSPEL, THE POWER OF GOD. 

(Write answers in the margin.) 

1. What did Paul announce as the great 

theme of his Epistle to the Romans? 
(Rom. 1 : 16, 17.) 

2. Why would men be more likely to be 

ashamed of the Gospel in Paul's day 
than now? 

3. Under what form was its divine power 

revealed ? 

4. What is it able to accomplish ? 

5. For whom is it available? 

6. On what condition? 

7. What is meant by the expression " by 

faith unto faith" (A. V., "from 
faith to faith ») ? 

Topic 3. 
JUSTIFICATION BY FAITH. 

1. After Paul had shown man's inability 

to save himself (Rom. 1 : 18 — 3 : 20), 
what new way of salvation did he 
point out? (Rom. 3 : 21, 22.) . 

2. What is meant by the term " righteous- 

ness " ? 

3. How did the Jews think that they could 

attain righteousness ? 

4. Why was this impossible? 

5. What therefore had God revealed? 

6. What twofold meaning must be attached 

to Paul's expression " a righteous- 
ness of God " ? 

7. In what twofold respect is there " nQ 

distinction " among men before God? 
(vss. 22-24.) 



$8 Outline Bible Studies : 



8. What is meant by "justified " ? (Write answers here.) 

9. Through whom and how is this justifi- 

cation procured? (vs. 24.) 

10. How was this justification accom- 

plished without inconsistency on 
God's part? (vss. 25, 26.) 

1 1 . What is meant by • ' propitiation " ? 

12. What is " faith" ? 

13. State briefly the way of salvation by 

faith. 

Topic 3. 
RESULTS OF FAITH. 

1. What three blessed results follow from 

justification by faith? (Rom. 5: 
1-4.) 

2. What should be the effect of tribula- 

tion on Christian character? 

3. Why may we be assured that our hope 

will not be disappointed? (vss. 5, 
6.) 

4. How is the unparalleled greatness of 

God's love for us shown? (vss. 
7, 8.) 

5. What did Paul mean by " a righteous 

man " ? 

6. What, by " the good man " ? 

7. Through whom is this love "shed 

abroad" (literally, "poured out," 
as rain over a thirsty land) ? (vs. 5.) 



Lesson 32. RETROSPECT AND EXPECTATION. 
Paul's Address to the Ephesian Elders. 

Acts 20: ■$ — 21 : 16. About A.D. 58. 

Note 46. — As already seen (Note 44) Paul was prevented from going from 
Corinth to Rome by the necessity of accompanying the delegates of the churches to 
Jerusalem with the great collection. Just before setting sail another Jewish plot against 
his life was discovered, designed perhaps to be consummated when the vessel was well 
out to sea. Instead of sailing direct for Syria he therefore sent the rest of the party to 
Troas, while he himself went to Philippi. After celebrating the Passover with that 
church, he and Luke, who joined him here, sailed for Troas, where a delay of some 
days occurred. 

From Troas Paul went by land to Assos where he rejoined his friends who had 
sailed thither. As the ship did not touch at Ephesus word was sent to the eldereof 



Apostolic Teachings — Lesson 32. QQ 

that church to meet the party at Miletus. In an address of exquisite tenderness and 
overpowering pathos Paul took leave of them, as a father parting from his children. 
Resuming the journey, and changing ships at Patara, they reached Caesarea, whence a 
short land journey brought them to Jerusalem. Constrained by the Spirit, he persisted 
in his purpose to reach once more this stronghold of Jewish hatred, notwithstanding 
repeated warnings of the fate that there awaited him. 

GOLDEN TEXT : " Remember the words of the Lord Jesus, how he 
himself said, It is more blessed to give than to receive." (Acts 20:35^.) 

SCRIPTURE, to be read in school or class : Acts 21 :7-i4- 

DAILY SCRIPTURE READINGS. 

Monday Acts 20 : 3^-1 7. The Journey from Corinth to Miletus. 

Tuesday Acts 20 : 18-27; \ Paul's Farewell Address to the Ephesian 

Wednesday Acts 20 : 28-38. / Elders. 

Thursday Acts 21 : 1-16. The Journey from Miletus to Jerusalem. 

Friday Eph., ch. 1 ; ") The Glory and Blessedness of Salvation 

Saturday Eph., ch. 2. J through Christ. 

Sunday Eph., ch. 3. Paul's Work as an Apostle. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL AT MILETUS. Acts 20 : 17-38. 

1. Paul's Address to the Ephesian Elders. Acts 20: 17-35. 

a. Review of his ministry at Ephesus (vss. 17-21). 

b. His expectation of trouble in Jerusalem (vss. 22-27). 

c. The elders exhorted to faithfulness (vs. 28). 

d. Perils awaiting the Ephesian church (vss. 29, 30). 

e. Earnestness and unselfishness enjoined (vss. 31-35). 

2. Paul's Parting from the Ephesian Elders. Acts 20 : 36-38. 

TOPICS FOR DISCUSSION. 

Topic 1. 

A COMFORTING REVIEW. 

(Write answers in the margin.) 

1. How had Paul shown his faithfulness 

at Ephesus? (Acts 20: 18, 19.) 

2. How had he shown his diligence? 

(vs. 20.) 

3. What two essential truths had formed 

the substance of his preaching? 
(vs. 21.) 

4. To whom had all his ministry been 

consecrated? (vs. 19.) 

5. What kind of success yields the most 

gratification in looking back upon it? 

6. How should we spend to-day so that 

we can remember it with joy to- 
morrow? 



106 Outline Bible Studies : 



Topic ». (Write answers here.) 

HEROISM IN VIEW OF HARDSHIPS. 

i. What did Paul anticipate in going up 
to Jerusalem? (Acts 20: 22, 23.) 

2. What did he mean by being "bound 

in the spirit"? 

3. In view of this prospect how did he 

show his heroism? (vs. 24.) . 

4. What made him strong to encounter 

such a fate ? 

5. How may we acquire strength to face 

trial and suffering courageously? 

6. How may we distinguish between use- 

less self-sacrifice and real Christian 
heroism ? 

Topic 3. 

THE KNOWN AND THE UNKNOWN 

FUTURE. 

1. What, in general, was revealed to Paul 

concerning the immediate future? 
(Acts 20: 23, 25, 29, 30.) 

2. What was still unknown to him re- 

garding these matters? 

3. Why is a complete knowledge of the 

future not good for us ? 

4. What attitude of mind is better than 

such knowledge? 

5. Of what can we at all events be cer- 

tain? (Rom. 8:28.) 

6. To whom can the future bring no 

surprises ? 



7. What purpose, then, is served by faith? 

Topic 4. 
THE SECRET OF A BUESSED LIFE. 

i. With what otherwise unrecorded say- 
ing of Christ did Paul close his 
address to the Ephesian elders? 
(Acts 20: 35.) 

2. To what does this giving apply? 

3. How was this truth illustrated in 

Christ's experience? 

4. How may it be proved in our own 

experience ? 

5. What spirit is necessary before one 

can realize this blessedness? 



Apostolic Teachings — Lesson 33. 101 

PART IV. 

Time. — From the Close of the Third Missionary Journey to the Death of Paul. Part IV of 
The History of the Apostolic Church, a.d. 58-68 (see Note 3, Abstract of Lessons, in Intro- 
duction). 

Note 47.— Characteristics of Part IV. Two distinct portions of the 
Apostle's life are covered in this Part. (1) The Period from his Arrest in Jerusalem 
to the Close of his First Roman hnprisonment. — Here our chief source of information 
is still the book of Acts, although some further particulars may be gathered from the 
Epistles to Philemon and to the Philippians, which were written from Rome. From 
the Epistles to the Ephesians and to the Colossians, written either from Csesarea or 
Rome, we learn, furthermore, that while the great struggle with the Judaizers was 
practically ended, Paul's earnest attention was now engaged in defending the churches 
from a new danger which had arisen from the contact of Christianity with a false 
philosophy. 

(2) The Period of Paul's Renewed Liberty, his Pastoral Epistles, Second Imprison- 
ment, and Martyrdom. — Our information here is drawn exclusively from the Pastoral 
Epistles, of which that to Titus and the first to Timothy were written while Paul was 
at liberty, and the second to Timothy during the second imprisonment, and in view 
of a speedy martyrdom. 

Lesson 33. ACTING FROM EXPEDIENCY. Paul's 
Attempt at Conciliation. 

Acts 21 : 17—22 : 22. About a.d. 58. 

Note 48. — The prophecies of "bonds and afflictions " which had followed Paul 
during his return from his third missionary journey were realized soon after his cordial 
welcome bv the brethren at Jerusalem. At the advice of the elders he attempted to 
conciliate the Christian Jews by an open and conspicuous manifestation of his personal 
loyalty to the Mosaic law. But before he could complete the vow that he had taken, 
he was recognized in the temple by some of his bitter enemies among the unbelieving 
Jews from Asia Minor. They seized him, dragged him out of the temple, and 
denounced him as a profaner of that holy piace. A mob quickly gathered, who would 
have killed him had he not been arrested and thereby rescued by Roman soldiers who 
rushed out of the Castle Antonia to quell the disturbance. 

From the steps of the castle Paul made a brave and skillful address to the infuriated 
mob. He spoke of his early hatred for the Christians, and related his experiences at 
his conversion to show that the change in his career was due to divine interposition. 
Then he explained how his mission to the Gentiles was the result of a direct revelation 
from the God whom they all worshiped. The declaration that the Gentiles were 
included in the divine promises given to the Jews aroused anew the smouldering pas- 
sions of the mob, who immediately broke out into loud outcries and fierce imprecations 
and so put an abrupt end to his defense. 

GOLDEN TEXT : " We are pressed on every side, yet not straitened; 
perplexed, yet not unto despair." (2 Cor. 4 : 8.) 

SCRIPTURE, to be read in school or class : Acts 21 : 17-26. 



102 Outline Bible Studies : 



DAILY SCRIPTURE READINGS. 

Monday Acts 21 : 17-26. Paul's Attempt at Conciliation. 

Tuesday . Acts 21 : 27-36. Paul Mobbed and Arrested. 

Wednesday Acts 21 : 37 — 22 : 5; "I Paul's Defense before the Mob, and its 

Thursday ..... Acts 22 : 6-22. J Effect. 

Friday Psalm 42. Courage and Hope in Adversity. 

Saturday Psalm 46. Promises of Support in Affliction. 

Sunday Psalm 77. Value of Prayer in Trouble. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S RECEPTION IN JERUSALEM. Acts 21 : 17— 22 : 22. 

1. Paul's Welcome from the Christians. Acts 21 : 17-26. 

2. Paul Mobbed and Arrested by the Jews. Acts 21 : 27-36. 

3. Paul's Defense before the Mob. Acts 21 : 37 — 22 : 21. 

a. Paul given permission to speak (21 : 37-40). 

b. Proof that in descent, training and belief he had been a reputable Jew 

(22: 1-5). 

c. Present differences from his hearers due to a divine revelation (22 : 6-16). 

d. His personal desire to preach to the Jews, and his divine mission to the 

Gentiles (22: 17-21). 

4. Paul and the Gospel Rejected by the Jewish People. Acts 22 : 22. 



TOPICS FOR DISCUSSION. 
Topic 1. 

ACTING FROM EXPEDIENCY. 

(Write answers in the margin.) 

What course of action was recom- 
mended to Paul by the elders in 
Jerusalem? (Acts 21 : 17-25.) 

How did this conform to his attitude 
toward the Jewish law? 

Was it right for him to make this con- 



cession? give reasons. 

4. What is meant by "acting from ex- 

pediency' 1 ? 

5. Why is expediency an unsafe rule of 

conduct? 

6. Why do men nevertheless so often act 

upon it? 

7. Under what circumstances may we thus 

act? 



Apostolic Teachings — Lesson JJ. 



103 



Topic 2. 
RELIGIOUS COMPROMISES. 

1. How did Paul show that he could be a 

consistent Christian and still observe 
Jewish practices? (Acts 21 : 26.) 

2. In what respect was his position a com- 

promise? 

3. What beneficial result was brought 

about by it ? 

4. Under what circumstances are religious 

compromises permissible? 

5. How may such compromises be ad- 

vantageous ? 

6. What perils beset them? 



(Write answers here.) 



Topic 3. 
RELIGIOUS FANATICISM. 

1. How did the fanaticism of the Jews 

show itself in respect to Paul? 
(Acts 21 : 27-31.) 

2. What is a fanatic? 

3. Why does fanaticism pay no attention 

to truths or facts ? 

4. What means are commonly employed 

by fanaticism to accomplish its ends? 

5. What does it claim for itself that it 

denies to others? 

6. How does it show its spirit? 

7. Why is it so hard to remove? 



Topic 4. 
PERSONAL DIVINE REVELATIONS. 

1. To what did Paul attribute the great 

change that had come over his life? 
(Acts 22: 6-15, 18-20.) 

2. What is the difference between a per- 

sonal and a general revelation? 

3. What divine guidance is given to all 

believers to-day? 

4. Why may we still believe in personal 

revelations ? 

5. To whom do they come? 



104 Outline Bible Studi 



Lesson 34. CHRISTIAN CITIZENSHIP. Paul Pro- 
tected as a Roman Citizen. 

Acts 22 : 23 — 23 : 35. About A.D. 58. 

Note 49. — In this part of the book of Acts, where Paul's fate is rapidly approach- 
ing a crisis, it is interesting to note how vividly Luke contrasts the treatment accorded 
to Paul by his own countrymen with that accorded him by the Romans. Among the 
former, the declaration " I am a Jew " availed nothing in allaying deadly prejudices. 
The open violence of the people, the heated passions of the Sanhedrin and the dark 
plots of assassins combined to put him to death if possible. Among the latter, the 
quiet statement " I am a Roman " instantly arrested the uplifted scourges, changed the 
haughty and cruel bearing of the military tribune into apologetic courtesy, and sur- 
rounded the imperiled Roman citizen with the power of imperial Rome. It rescued 
him from the frantic fury of the Jews, and made it possible for him subsequently, 
though not in the way that he had anticipated, to preach the Gospel in the capital of 
the empire. 

To insure Paul's safety from the peril which beset him in Jerusalem, the tribune 
transferred him to Caesarea. This was done secretly, lest his removal might precipi- 
tate another riot, and yet with a military escort sufficiently imposing to overawe resist- 
ance in case the plan should be discovered. Here, at the political capital of the prov- 
ince, Paul was placed under the direct jurisdiction of Felix, the Roman procurator. 

GOLDEN TEXT : " Paul, looking stedfastly on the council, said, 
Brethren, I have lived before God in all good conscience until this day." 
(Acts 23:1.) 

SCRIPTURE, to be read in school or class : Acts 23 : 12-24. 

DAILY SCRIPTURE READINGS. 

Monday Acts 22 : 23-29. The Appeal to Paul's Roman Citizenship. 

Tuesday Acts 22 : 30 — 23 : 1 1. Paul before the Sanhedrin. 

Wednesday Acts 23 : 12-22; ) . _ 

TlI „ n ^,„ A . ' ~ ' > Pauls Removal to Casarea. 

Thursday Acts 23 : 23-35. i 

Friday Heb. 1 1 : 32-40. Faith under Persecution. 

Saturday Psaim 57. A Prayer for the Persecuted. 

Sunday Psalm 89 : 1-18. God's Faithfulness to His People. 

ANALYSIS OF SCRIPTURE MATERIAL. 
PAUL THE ROMAN CITIZEN IN JERUSALEM. Acts 22 : 23— 23 : 35. 

1. Saved from Scourging. Acts 22 : 23-29. 

2. Saved from the Violence of the Sanhedrin. Acts 22 : 30 — 23 : n. 

3. Saved from the Deadly Plot of the Jews. Acts 23: 12-35. 

TOPICS FOR DISCUSSION. 

Topic 1. 
THE BASIS OF GOVERNMENT. 

(Write answers in the margin.) 

I. What civil authority did Paul recognize 
as supreme in Jerusalem? (Acts 
22 : 25-29.) 



Apostolic Teachings — Lesson 34. 105 

2. Whom did he declare to be the Source (Write answers here,) 

of civil government? (Rom. 13 : 1 .) 

3. What did Christ say on this point? 

(Jo. 19:11.) 

4. What is the commonly received theory 

regarding the basis of government? 

5. How can this theory be reconciled with 

the Biblical teachings above indi- 
cated ? 

6. How then can better government be 

secured ? 

Topic 3. 
RESPECT FOR GOVERNMENT. 

1 . How did Paul reply to the high priest's 

insult? (Acts 23 : 3.) 

2. When reminded of the official character 

of Ananias how did he make amends 
for his words? (Acts 23 : 5.) 

3. What did he mean by his plea of igno- 

rance ? 

4. How did his conduct compare with 

Christ's before the same tribunal? 
(Mt. 26 : 67, 68 ; 1 Pet. 2 : 23.) 

5. Why should persons in authority be 

treated with respect? 

6. To what extent are bad rulers entitled 

to it? 

7. What duties does every citizen owe to 

the state? 

8. What is one of the greatest dangers to 

a republican form of government ? 

9. What can Christians do to prevent this 

evil? Mention particulars. 

Topic 3. 
DUTY OF GOVERNMENT. 

1 . How was Paul's life saved when he was 

on trial before the Sanhedrin ? (Acts 
23: 10.) 

2. How had it been saved the day before? 

(Acts 21 : 31-33.) 

3. How was he afterwards delivered from 

the deadly plot of the Jews ? (Acts 
23: 12-24.) 



io6 Outline Bible Studies : 



4. In all these instances, how did the (Write answers here.) 

Roman government fulfil its duty 
toward Paul? 

5. What is the object of civil government? 

6. What is the duty of a government 

toward its subjects? 

7. How should these duties be discharged ? 



Topic 4. 

BEARING SUFFERING OR RESIST- 
ING IT. 

i . What was the immediate effect of Paul's 
appeal to his Roman citizenship? 
(Acts 22 : 29.) 

2. Why had he not appealed to it before 

for similar protection? (Acts 16: 
22, 23; 2 Cor. 11 : 25.) 

3. What did Christ teach would be the 

lot of those who faithfully followed 
Him? (Mt. 5:10-12; 10:16-18; 
Jo. 15: 18-21.) 

4. What did He also teach as to avoiding 

suffering? (Mt. 10:23.) 

5. Do these prophecies of evil to Christ's 

followers apply in Christian lands 
to-day ? 

6. How may Christians now suffer for 

Christ's sake? 

7. How shall we know when we ought to 

bear such suffering, and when to 
resist or avoid it? 



Lesson 35. THE VOICE OF CONSCIENCE. 

Paul before Felix. 

Acts 24: 1 — 25 : 12. About A.D. 58-60. 

Note 50. — The transfer of Paul's case to the court of Felix brought a body of tht 
leading Jews to Csesarea. As they failed to prove their accusations, the hearing was 
adjourned until a time when Lysias could be present. Several reasons, all unworthy, 
combined to delay a sentence. In the meantime the Apostle was treated kindly and 
given many liberties. But when Felix, two years later, was recalled to Rome to answer 
grave charges, he left Paul in chains, hoping by this to soften the anger of the Jews 
toward himself. 

Festus, an official of the better class, succeeded Felix. After a brief visit to Jeru- 
salem, he was followed to Csesarea by Paul's accusers, who however were unable to 



Apostolic Teachings — Lesson 35. 107 

prove their vehement charges against him. The new governor asked the prisoner if 
he were willing that the hearing should be continued before himself in Jerusalem. 
Weary of delays, and apprehensive of further tumults and outrages, Paul asserted his 
right as a Roman citizen, and appealed to Caesar. Such a turn in the affair was 
entirely unexpected. By this action Paul removed his case from the jurisdiction of the 
provincial courts and insured his safe passage to Rome. Christianity had not been con- 
demned in the imperial courts, and the results of Paul's hearings so far gave him good 
reason to expect a speedy acquittal and an opportunity to preach the Gospel in the 
capital. 

GOLDEN TEXT : " Herein do I also exercise myself to have a con- 
science void of offence toward God and men alway." (Acts 24 : 16.) 

SCRIPTURE, to be read in school or class : Acts 24 : 10-21. 



Monday Acts 24. ±-i.w, -r, ,, r ^ ,. 

Tuesday Acts - Paul before Fehx 



DAILY SCRIPTURE READINGS. 

24:1-16; I 

24: 17-27./ 

Wednesday Acts 25 : 1-12. Paul before Festus. 

Thursday. , Jo. i3 : 28-40. Christ before Pilate. 

Friday Mt. 10 : 16-33. " Before governors for my name's sake. 

Saturday Is. 54 : 7-17. Promises of Divine Protection. 

SUNDAY Is. 43 : 1-13. God's Comfort for the Troubled. 

ANALYSIS OF SCRIPTURE MATERIAL. 
PAUL BEFORE FELIX AND FESTUS. Acts 24: 1—25 : 12. 

1. His Examination before Felix. Acts 24: 1-23. 

2. His Discourse before Felix and Drusilla. Acts 24 : 24-27. 

3. His Examination before Festus. Acts 25 : 1-12. 

TOPICS FOR DISCUSSION. 

Topic 1. 

OBEYING CONSCIENCE. 

(Write answers in the margin.) 

1. What claim of personal rectitude did 

Paul make before Felix? (Acts 24: 
16.) 

2. What did Paul mean by " a conscience 

void of offence " ? 

3. What is conscience? 

4. How does it manifest itself? 

5. What is meant by the "voice of con- 

science " ? 

6. What is the office of conscience? 

7. What is not the office of conscience? 

8. Why are the moral decisions of men 

often contradictory? 



io8 Outline Bible Studies : 



9. How should conscientious wrong-doing (Write answers here.) 

be dealt with ? 

10 . Why is conscience always a safe guide ? 

1 1 . When does the moral judgment be- 

come a safe guide ? 

Topic 2. 
SINNING AGAINST CONSCIENCE. 

1. How was Felix affected by Paul's dis- 

course on righteousness and a com- 
ing judgment? (Acts 24 : 25a:.) 

2. What was apparently the moral state of 

Felix previous to that discourse? 

3. How did he show that his conscience 

had been awakened? 

4. How did he silence his conscience? 

5. How can one sin against conscience? 

6. How did Paul describe the effect of 

such sin? (1 Tim. 4: 2.) 

Topic 3. 

GOD'S TO-DAY AND SATAN'S 

TO-MORROW. 

1 . What well-worn excuse did Felix make 

in dismissing Paul? (Acts 24: 2$&.) 

2. Why did he not, so far as known, ever 

keep his promise? 

3. Why is procrastination in obeying con- 

science so great a sin ? 

4. Why is it a most dangerous sin? 

5. Why is it likely to become a fatal sin? 

6. When is always the best time to fulfil 

any religious duty? (Ps. 95 : 6-1 1 ; 
2 Cor. 6:2.) 



Lesson 36. OBEDIENCE TO THE HEAVENLY 
VISION. Paul before Agrippa. 

Acts 25 : 13 — 26 : 32. About A.d. 60. 
Note 51.— While Festus was awaiting a favorable opportunity to forward Paul to 
Rome, an event of unusual importance occurred. King Herod Agrippa II, grandson 
of Herod the Great, with his sister Bernice, came to pay the new governor a con- 
gratulatory visit. While they were in Cassarea, Festus, who was greatly perplexed 
about Paul's case, sought Agrippa's advice concerning it in order that he might 
know better what accusation to send with Paul to Rome, 



Apostolic Teachings — Lesson 36. 109 

As the king was curious to hear the prisoner, Paul was brought before him, not for 
trial but as an act of courtesy. In his address Paul showed that he had formerly been 
a strict Pharisee, and that in his zeal for Judaism he had persecuted the Christians 
even unto death ; but that through the revelation of Christ that had come to him on 
the way to Damascus his whole life had been changed, and that since then he had 
preached both to Jews and Gentiles remission of sins through repentance and faith in 
Jesus as the crucified and risen Saviour. 

At this point Festus interrupted him with a charge of madness for believing such 
things ; and the hearing closed with a personal but useless appeal from Paul to Agrippa 
to confirm these truths from his own knowledge of the facts and of the Scriptures. 
Festus and Agrippa agreed that Paul was innocent of any crime. But since an appeal 
to Caesar was irrevocable, he could not be released. 

GOLDEN TEXT : " I stand here to be judged for the hope of the 
promise made of God unto our fathers." (Acts 26 : 6.) 

SCRIPTURE, to be read in school or class : Acts 26 : 24-32. 

DAILY SCRIPTURE READINGS. 

Monday Acts 25 : 13-27. Paul Brought before Herod Agrippa II. 

Tuesday Acts 26 : 1-1 1 ; \ 

Wednesday Acts 26 : 12-21 ; \ Paul's Defense before Agrippa. 

Thursday Acts 26 : 22-32. J 

Friday Lu. 23 : 1-12. Christ before Herod Agrippa I. 

Saturday Is. 41 : 8-20. Divine Promises in Trouble. 

Sunday Ps. 1 19 : 153-168. A Prayer for the Persecuted. 



ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL BEFORE HEROD AGRIPPA II. Acts 25 : 13— 26 : 32. 

1. The Visit of Agrippa and Bernice to Festus. Acts 25: 13-27. 

2. Paul's Defense before Agrippa. Acts 26 : 1-29. 

a. Complimentary introduction (vss. 1-3). 

b. The accusation brought against him by the Jews (vss. 4-7). 

c. His persecution of the believers in Jesus (vss. 8-12). 

d. His conversion through seeing the risen Christ (vss. 13-15). 

e. His commission from Christ (vss. 16-18). 

f. His obedience to this commission, and his consequent treatment by the Jews 

(vss. 19-23). 

g. The interruption by Festus (vss. 24, 25). 
h. Paul's appeal to Agrippa (vss. 26-29) . 

3. The Opinion Produced by PauPs Defense. Acts 26 : 30-32. 

TOPICS FOR DISCUSSION. 

Topic 1. 
HEARING THE OTHER SIDE. 

(Write answers in the margin.) 

i. How did Festus answer the Jews who 
clamored for the condemnation of 
Paul? (Acts 25: 16.) 



no Outline Bible Studies : 



2. Why did the Jews not attempt to prove (Write answers here.) 

their case against Paul ? 

3. How did the conduct of Festus com- 

pare with that of the Jews? 

4. In all controversies what does a spirit 

of fairness demand? 

5. Why are people so prone to condemn 

without hearing the other side ? 

6. In all cases where reputation is in- 

volved, why is this particularly cruel? 

7. In all such cases what is a safe rule to 

follow? (Mt. 7; 12.) 

Topic 2. 
THE HEAVENLY VISION. 

i . What was Paul's vision on the way to 
Damascus? (Acts 26: 12-18.) 

2. How did he respond to this vision? 

(Acts 26: 19.) 

3. How did this decision affect his after 

life? 

4. Why do men not covet the kind of 

" heavenlv vision " that came to 
Paul? 

5. In what forms may heavenly visions 

come to us? 

6. What do they demand? 

7. Why are they the most important ex- 

periences of life? 

8. What is the effect of obedience to 

them? 

9. What is the effect of disobedience? 

Topic 3. 
THE CONSECRATION OF LIFE. 

i. How did Paul describe the result of 
his obedience to the heavenly vision ? 
(Acts 26: 20-23.) 

2. How did the immediateness of his 

consecration show itself ? 

3. How was its thoroughness proved? 

4. What did he suffer in consequence 

of it? 

5. What was the Source of his strength? 



Apostolic Teachings — Lesson jy. in 

6. What is meant by a consecrated life ? (Write answers here.) 

7. How can one engaged in every-day 

pursuits live such a life? 

8. What is the reward? 

Topic 4. 
THE CHRISTIAN'S DESIRE FOR AIX. 

1. What was Paul's chief wish for those 

who heard him? (Acts 26:29.) 

2. What did he mean by wishing them to 

be such as he was ? 

3. Why did he wish this? 

4. How might we all be benefited by be- 

coming like him? 

5. To what extent can we truly wish other 

people to become like ourselves ? 

6. When is such a wish presumptuous? 



Lesson 37. HUMAN COOPERATION WITH DIVINE 
PROMISES. Paul's Voyage to Rome. 

Acts 27 : I — 28 : 15. A.D. 60, 61. 

Note 52. — The first part of Paul's eventful trip to Rome was accomplished, with 
comparative ease in a ship bound for Adramyttium. The difficulties began after the 
transfer, at Myra, to acorn ship going to Italy. In the stirring and perilous experiences 
of this voyage Paul played a prominent part. Had his counsel been heeded at Fair 
Havens, the subsequent disaster would have been averted. When little hope of escape 
remained, he encouraged and strengthened the storm-tossed voyagers with messages 
of cheer and promises of divine aid. The attempt of the sailors to save themselves 
by deserting the ship when it was about to be driven ashore was frustrated by his 
vigilance. It was at his suggestion and under his lead that the whole ship's company 
partook of food in anticipation of the final crisis. These incidents, as well as the 
attitude of the centurion toward Paul, show the remarkable ascendency which he had 
obtained over the minds of his heathen companions. The whole narrative exhibits 
him as a brave, sympathetic, clear-headed man, possessed of extraordinary practical 
wisdom in emergencies, and full of encouragement and hope when others were in 
despair. 

The accuracy of the narrative has been fully demonstrated by modern investigations, 
which clearly proclaim its author, the faithful Luke, to have been an eye-witness of the 
events described. The journey probably occupied about six months, or from the early 
Autumn of A, D. 60 to the Spring of 6l. 



112 Outline Bible Studies : 

GOLDEN TEXT: " Wherefore, sirs, be of good cheer: for I believe 
God, that it shall be even so as it hath been spoken unto me." (Acts 
27:25.) 

SCRIPTURE, to be read in school or class : Acts 27 : 33-44. 

DAILY SCRIPTURE READINGS. 

Monday Acts 27 : 1-8. The Voyage to Fair Havens. 

Tuesday Acts 27 : 9-19. The Beginning of the Storm. 

Wednesday Acts 27 : 20-26. Paul Encouraging the Ship's Company. 

Thursday Acts 27 : 27-32. Paul's Watchful Care Shown. 

Friday Acts 27 : 33-44. The Wreck and the Escape. 

Saturday .Acts 28 : 1— 15. At Melita, and the Trip to Rome. 

Sunday Ps. 107 : 23-32. Praise for Deliverance from a Storm. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S VOYAGE TO ROME. Acts 27 : 1—28 : 15. 

1. From Caesarea to Fair Havens. Acts 27 : 1-8. 

2. From Fair Havens to Merita. Acts 27 : 9-44. 

(For Analysis of this passage, see Daily Scripture Readings.) 

3. Three Months on the Island of Melita. Acts 28 : 1-10. 

4. From Melita to Rome. Acts 28 : n-15. 

TOPICS FOR DISCUSSION. 

Topic 1. 
THE VOYAGE OF LIFE. 

(Write answers in the margin.) 

i. In what respects are many human lives 
like Paul's voyage to Rome? (Acts 
27: 1—28: 13.) 

2. What qualities of heart and mind did 

Paul manifest on his voyage ? 

3. What mental and moral qualities are 

most useful for our voyage ? 

4. How may our voyage be successful no 

matter what happens by the way? 

Topic 8. 

GOD'S PROMISES AND MAN'S FREE 
AGENCY. 

1. What did God promise Paul respecting 

the safety of the ship's company? 
(Acts 27 : 22-26.) 

2. What did Paul afterwards declare to 

be necessary for the fulfilment of 
this promise? (vs. 31.) 



Apostolic Teachings — Lesson 37. iij 

3. Why were these assertions not incon- (Write answers here.) 

sistent with each other? 

4. What did the soldiers afterwards pro- 

pose that would have prevented the 
fulfilment of the divine promise? 
(vs. 42.) 

5. How was God's promise fulfilled at last? 

(vss. 43, 44.) 

6. On what condition are God's promises 

always dependent? 

7. Give some illustrations. {Comp. Ex. 

3:7,8 with Num. 14 : 28-34 ; 2 Sam. 
7 : 12-16 with 1 Ki. 1 1 : 1 1 and 12 : 
16.) 

8. How is the same principle illustrated in 

our own experience ? 

9. How are God's promises and man's 

free agency related? 

10. To what extent are we responsible for 

the fulfilment of God's promises 
to us? 

Topic 3. 
VICARIOUS BLESSINGS. 

1. To whose presence did all on board 

the ship owe their safety? (Acts 
27:24.) 

2. To whose presence did the prisoners a 

second time owe their lives? (Acts 
27:42, 43*.) 

3. What fact in God's dealings with men 

is'here illustrated? 

4. Mention some other instances. (Gen. 

18: 16-33; 26: 24; 30: 27; 39: 
1-5.) 

5 . How is this fact illustrated in our own 

lives ? 

6. Through whom is this principle illus- 

trated in its highest form? (Eph. 
1 : 5-10.) 

7. What opposite side of this mode of 

God's dealings with men is also re- 
vealed? (Ezek. 14: 14, 16, 18, 20.) 



lid Outline Bible Studies 



Topic 4. (Write answers here.) 

THE SACREDNESS OF LIFE. 



1. What sacrifices were made in order to 

save the lives of the ship's company? 
(Acts 27: 18, 19, 38, 39.) 

2. Why do men ordinarily prefer to lose 

everything before life? 

3. Why has God implanted this intense 

love of life in every creature? 

4. Why is suicide a crime ? 

5. How does the instinctive feeling of the 

sacredness of human life affect the 
well-being of society? 

6. How does it affect man's relation to 

toil? 



Lesson 38. ADVERSITIES OVERRULED FOR GOOD. 
Paul Preaching in Prison. 

Acts 28: 16-31: Phil. 1 : 12-26. Written from prison, between A.D. 61 and 63. 

Note 53. — Once arrived in Rome Paul again experienced the leniency of the 
government. Though chained night and day to a soldier, he was allowed to live in his 
own hired dwelling and to receive visitors freely. This gave him his much longed for 
opportunity to preach the Gospel in Rome. Immediately after his arrival he began 
this work by an address to the Jews, who rejected his message. He then turned to the 
Gentiles, and while waiting for his trial continued his work among them two years, 
reaching many people. Even his bonds, irksome as they must have been, aided in 
this work ; for the frequent changes in his guard brought many different soldiers into 
contact with him, and resulted in spreading a knowledge of the Gospel " throughout 
the whole praetorian guard." • 

Of Paul's experiences during these years we get some hints from the Epistle to the 
Philippians. This Epistle was written in grateful acknowledgment of gifts from the 
liberal Philippians to alleviate the hardship of Paul's imprisonment, and was sent to 
them by their messenger, Epaphroditus, who had brought him the gifts. With that 
devoted self-forgetfulness which was so characteristic of Paul, it says almost nothing 
of his personal sufferings, but much of the way in which his imprisonment had 
contributed to the spread of the Gospel, and of his loving regard for the Philippians 
and his gratitude to them for their timely beneficence. It shows that his spirit had not 
been broken under the disappointments and rigors of a long-continued prison life. 

GOLDEN TEXT: " I am an ambassador in chains; that in it I may 
speak boldly, as I ought to speak." (Eph. 6 : 20.) 

SCRIPTURE, to be read in school or class : Acts 28 : 23-31. 



Apostolic Teachings — Lesson j 8. 113 

DAILY SCRIPTURE READINGS. 

Monday Acts 28 : 16-22. Paul's Meeting with the Jews in Rome. 

Tuesday Acts 28 : 23-31. The Jews' Rejection of Paul's Message. 

Wednesday Phil. 1 : i-n. Paul's Love for the Philippians. 

Thursday Phil. 1 : 12-21 ; ) The Spread of the Gospel Furthered by 

Friday Phil. 1 : 22-30. J Paul's Imprisonment. 

Saturday Phil. 4 : 10-23. Paul's Gratitude for the Gifts Sent him. 

Sunday Col. 4 : 7-18. Paul's Companions in Rome. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL A PRISONER IN ROME. Acts 28:16-31; Phil. 1 : 12-26. 

1. Paul Preaching in Prison. Acts 28 : 16-31. 

a. His first conference with the Jews in Rome (vss. 16-22). 

b. His second conference, and his turning to the Gentiles (vss. 23-28). 

c. His two years' work in Rome (vss. 30, 31). 

2. The Gospel Furthered by Paul's Imprisonment. Phil. 1 : 12-26. 

a. The different ways in which this was accomplished (vss. 12-18). 

b. His readiness for any fate (vss. 19-26). 

TOPICS FOR DISCUSSION. 
TOPIC 1. 

TRIUMPHING OVER CIRCUMSTANCES. 

(Write answers in the margin.) 

1. What was Paul's position while in 

Rome? (Acts 28: 16; Phil. 1 : 13.) 

2. How might he have excused himself 

from preaching under such circum- 
stances? 

3. How did he triumph over his circum- 

stances? 

4. How did he extend his influence beyond 

Rome? 

5. Why do we so often permit circum- 

stances to triumph over us? 

6. Why do adverse circumstances form so 

large a part of man's earthly ex- 
periences? 

7. What is needed to overcome them? 

Topic 2. 
REPROACH OF CHRISTIANITY. 

I. How was Christianity regarded when 
Paul was in Rome? (Acts 28: 22.) 



Ii6 Outline Bible Studies : 

2. What had been predicted concerning (Write answers here.) 

it? (Lu. 2:34.) 

3. Why did it encounter this universal 

opposition ? 

4. What does such opposition prove con- 

cerning human nature? 

5. What does the success of Christianity, 

notwithstanding its unpopularity, 
prove concerning it? 

6. How popular is real Christianity to-day ? 

Topic 3. 

THE FULFILMENT OF DIVINE 
PROMISES. 

1. Describe Paul's work in Rome during 

the two years of his imprisonment. 
(Acts 28: 30, 31.) 

2. What divine promises were thereby 

fulfilled? (Acts 23 : 11 ; 27 : 24.) 

3. What might at first sight have seemed 

a hindrance to their fulfilment? 

4. How did this apparent hindrance be- 

come a real help? (Phil. 1 : 12-14.) • 

5. Of what may we always be sure re- 

specting the promises of God? 

6. How should we regard apparently in- 

surmountable obstacles? (Rom. 8: 
28; Ps. 76: 10a.) 

Topic 4. 

THE CERTAINTIES AND UNCERTAIN- 
TIES OF LIFE. 

1. Of what did Paul tell the Philippians 

that he was uncertain? (Phil. 1 : 
2o£, 22-24.) 

2. Of what was he certain? (vss. 19, 

20#, 21.) 

3. What are some of the uncertainties in 

our own lives ? 

4. Of what can we be certain? 

5. What is necessary to make a sure gain 

of life or death ? 

6. How can both be made a certain loss? 



Apostolic Teachings — Lesson 39. 11 J 

Lesson 39. REVIEW OF LESSONS 27-38. 

Note 54. — Summary of Events in Lessons 27-38. (1) The Close of Paul's 
Third Missionary Journey. — After leaving Ephesus Paul went to Troas. From there 
he crossed over into Macedonia in order to meet Titus sooner, and after preaching 
throughout that region went on to Corinth. During this journey he completed the 
great collection for the poor saints in Jerusalem (Les. 27). Upon leaving Corinth to 
take the collection to Jerusalem he did not sail direct for Syria because of a plot of 
the Jews against him, but returned to Troas by way of Macedonia. Here he met the 
rest of his party ; and having sailed with them to Miletus and thence to Caesarea, he at 
last reached Jerusalem in safety but burdened by prophecies of approaching evil (Les. 
32). The third journey occupied a period of about four and a half years (A.D. 54-58). 

(2) Paul's Epistles Written During this Period. — The second Epistle to the Corin- 
thians was written while Paul was in Macedonia. It was occasioned by the news 
which Titus brought to him from Corinth. In it the Apostle gave directions about the 
great collection (Les. 27) ; and defended himself from the assaults of his enemies, first, 
by stating the character and motives of his ministry (Les. 28), and then by a very full 
defense of his apostleship (Les. 29). While Paul was in Corinth he wrote an Epistle 
to the church in Rome, expressing his desire to see them (Les. 30), and carefully ex- 
plaining the way of salvation through faith (Les. 31). 

(3) Paul's Arrest and First Roman Imprisonment. — In Jerusalem Paul's enemies 
stirred up a riot against him, and would have killed him had not the Roman soldiery 
interfered and arrested him (Les. 33). He was brought before the Sanhedrin for 
trial, but would have been torn in pieces by them had not the Roman soldiers a second 
time interfered and taken him out of their hands. The Jews then plotted to assassi- 
nate him, but as a Roman citizen he was sent under guard to Caesarea to save his life 
(Les. 34). Here he was tried before Felix, and though uncondemned was kept in 
prison two years. Afterwards he was tried again before Festus, but despairing of 
justice in Judea, he appealed to Caesar (Les. 35). Before being sent to Rome, how- 
ever, he was given a hearing before King Agrippa, who agreed with Festus that he 
might have been set at liberty except for his appeal (Les. 36). Paul's eventful voyage 
to Rome resulted in the total wreck of the ship on the island of Melita. After spending 
the winter there the party went on to Rome (Les. 37). Paul was kept a prisoner in 
Rome two years, living in his own hired dwelling and working faithfully for the spread 
of the Gospel (Les. 38). This period of Paul's life as a prisoner covered about four 
and a half years, A.D. 58-63. 

GOLDEN TEXT : " I hold not my life of any account, as dear unto 
myself, so that I may accomplish my course, and the ministry which I 
received from the Lord Jesus, to testify the gospel of the grace of God." 
(Acts 20 : 24.) 

DAILY SCRIPTURE READINGS. PAUL'S ADDRESSES. 



Monday Acts 20: 17-27 

Tuesday Acts 20 : 28-3; 

Wednesday Acts 22 : 1-10 



D : 28-3T } T ° thG E P hesian ElderS at MiletUS * 



Wednesday Acts 22 : 1-10; "| ^ , ■ , ,, , . T , 

Thursday Acts22: 11-21.) Before the Mob m Jerusalem. 

Friday Acts 24 : 10-21 . At his Trial before Felix. 

Saturday ....... Acts 26 : 1-1 1 ; "\ , tt , „ . , r . . 

Sunday Acts 26 : 12-23. f At the Hearm S before A § n PPa- 



u8 Outline Bible Studies : 

GOLDEN TEXT RESPONSIVE SERVICE. 

(To be used in place of the regular Scripture Reading with this lesson. The numerals with 
the questions refer to the lessons of the quarter.) 

XXVII. Superintendent (or Teacher) . What did Paul say to encour- 
age generosity ? 

Sunday-school (or Class). "God loveth a cheerful giver." (2 Cor. 

XXVIII. What was his message as an ambassador of God? 

"We are ambassadors therefore on behalf of Christ, as though God 
were intreating by us : we beseech you on behalf of Christ, be ye recon- 
ciled to God.*' (2 Cor. 5 : 20.) 

XXIX. In what alone did he glory? 

"Far be it from me to glorv, save in the cross of our Lord Jesus 
Christ. "' (Gal. 6:140.) 

XXX. What did he say as to the scope of his mission? 

"I am debtor both to Greeks and to Barbarians, both to the wise and 
to the foolish." 1 (Rom. 1 : 14.) 

XXXI. How did he regard the Gospel? 

"lam not ashamed of the gospel : for it is the power of God unto sal- 
vation to every one that believeth." (Rom. 1 : 16a.) 

XXXII. What was his parting injunction to the Ephesian elders? 

" Remember the words of the Lord Jesus, how he himself said, It is 
more blessed to give than to receive."' (Acts 20 : 35b.) 

XXXIII. How may his experiences in Jerusalem be described? 

" We are pressed on every side, yet not straitened; perplexed, yet not 
unto despair."" (2 Cor. 4: 8.) 

XXXIV. How did he assert his innocence before the Sanhedrin? 
"Paul, looking stedfastly on the council, said, Brethren, I have lived 

before God in all good conscience until this day.*" (Acts 23 : 1.) 

XXXV. What claim did he make before Felix? 

" Herein do I also exercise myself to have a conscience void of offence 
toward God and men alway."" (Acts 24: 16.) 

XXXVI. How did he state his case to Agrippa? 

" I stand here to be judged for the hope of the promise made of God 
unto our fathers." (Acts 26: 6.) 

XXXVII. How did he encourage the despairing sailors in the storm? 
" Wherefore, sirs, be of good cheer: for I believe God, that it shall be 

even so as it hath been spoken unto me." (Acts 27 : 25.) 

XXXVIII. How did he describe himself as a prisoner? 

" I am an ambassador in chains; that in it I may speak boldly, as I 
ought to speak.*" (Eph. 6: 20.) 

XXXIX. What spirit did Paul show through all his varied experiences? 
" I hold not my life of any account, as dear unto myself, so that I may 

accomplish my course, and the ministry which I received from the Lord 
Jesus, to testify the gospel of the grace of God.' 1 (Acts 20 : 24.) 



Apostolic Teachings — Lesson 39. 119 

TOPICS FOR DISCUSSION. 

Note 55. — It is manifestly impossible to review all the subjects which have been 
treated during the quarter. Some of the more important have therefore been selected 
and classified into groups as follows : (i) The Earthly Life, or man's existence in the 
world ; (2) The Practical Life, or man's duties to himself and his fellow-men ; (3) 
The Christian Life, or man's relation to God, and the experiences and duties which 
spring from it ; and (4) The Heavenly Life, considered in itself, and in its relation to 
the present life. For Explanatory Notes, see the lessons referred to. 

Topic 1. 
THE EARTHLY LIFE. 

(Write answers in the margin.) 

i. What will men do to save their lives? 
(Acts 27: 18, 19, 38, 39; Les. 37.) 

2. Why do men so cling to life? 

3. What was revealed to Paul concerning 

the immediate future ? (Acts 20 : 23, 
29, 30; Les. 32.) 

4. Why is the future not revealed to us? 

5. How was Paul's presence on the vessel 

a benefit to all on board? (Acts 
27: 24, 30-32, 34-36; Les. 37.) 

6. To whom are we often indebted for 

undeserved blessings ? 

Topic 2. 
THE PRACTICAL, LIFE. 

1. What is the Source of civil authority? 

(Acts 22 : 25-29 ; Rom. 13 : 1 ; Jo. 
19:11; Les. 34.) 

2. What do we owe to it? (Acts 23:3, 

5; Rom. 13:5-7; Les. 34.) 

3. What does it owe to us? (Acts 23 : 10, 

12-24; Rom. 13:4, 5; Les. 34.) 

4. On what notable occasion did Paul act 

from expediency? (Acts 21 : 17-25 ; 
Les. 33.) 

5. Why is acting from expediency an un- 

safe principle? 

6. What had Paul striven for all his life? 

(Acts 24: 16; Les. 35.) 

7. Why ought one always to obey con- 

science? 

8. In all controversies, and matters affect- 

ing reputation, what is a safe rule to 
follow? (Acts 25:16; Mt. 7:12; 
Les. 36.) 



120 Outline Bible Studies. 



9. How did Paul triumph over circum- CWrite answers here j 

stances in Rome? (Acts 28 : 16-31 ; 
Phil. 1:13; Les. 38.) 

10. How may we succeed in life despite 

adverse circumstances? 

Topic 3. 
THE CHRISTIAN LIFE. 

1. What is the relation of the Gospel to 

the Christian life? (Rom. 1 : 16, 17 ; 
Les. 31.) 

2. How does a sinner obtain acceptance 

with God? (Rom. 3:21-26; Les. 

3. What are some of the results of faith? 

(Rom. 5 : 1-8 ; Les. 31.) 

4. How may Christians be described? 

(Rom. 1 :6, 7; Les. 30.) 

5. What is their strength in weakness? 

(2 Cor. 12:9, 10; Les. 29.) 

6. What is the law of Christian giving? 

(1 Cor. 16:2; Les. 27.) 

7. What is the secret of a blessed life? 

(Acts 20: 35 ; Les. 32.) 

8. How should a Christian regard either 

life or death? (Phil. 1:20, 21; 
Les. 38.) 

Topic 4. 
THE HEAVENLY LIFE. 

1. How does the heavenly life influence 

the Christian's present life? (2 Cor. 
4: 16-18; Les. 28.) 

2. What new body are we certain to re- 

ceive in heaven? (2 Cor. 5:1-4; 
Les. 28.) 

3. What is the spiritual body like? (1 

Cor. 15:45-49; Phil. 3:21; Les. 
28.) 

4. What foretaste is given us here of the 

heavenly life? (2 Cor. 5:5; Les. 
28.) 

5. What will be the supreme blessedness 

of heaven? (2 Cor. 5:8; Les. 28.) 



Apostolic Teachings — Lesson 40. 121 

Lesson 40. CHRISTIANITY AND HUMAN RIGHTS. 

Philemon. Written between a.d. 61 and 63. 

Note 56.— Philemon was apparently a resident of Colosse in the province of 
Asia. He was one of Paul's converts, probably during the Ephesian ministry, and was 
one of the leading members of the Colossian church, which had a meeting-place in 
his house. 

According to the universal custom of the times for persons in easy circumstances, 
he held slaves. One of them, named Onesimus, had escaped to Rome, where he fell 
in with Paul and became a Christian. He showed his gratitude by devoting himself 
so efficiently to Paul's personal comfort that the imprisoned Apostle became very 
much attached to him. Much as Paul needed him, he felt that it was not right to 
retain him without his owner's consent. He therefore persuaded Onesimus to return 
to Philemon, taking with him a letter in which Paul gracefully and tenderly interceded 
for the returning penitent, now a brother in the faith. 

This communication, the only private letter of Paul's that has survived of what must 
have been a large correspondence, reveals far more than his longer Epistles his 
extraordinary tact and exquisite delicacy in dealing with men. 

GOLDEN TEXT : " Perhaps he was therefore parted from thee for 
a season, that thou shouldest have him for ever." (Philemon, vs. 15.) 

SCRIPTURE, to be read in school or class : Philemon, vss. 1-14. 

DAILY SCRIPTURE READINGS. 

Monday .. ...Philemon, vss. 1-14; "I -r, ,, T ,, . „-,., 

t> ~.,r -du-1 - 'Zl r Pauls Letter to Philemon. 

Tuesday Philemon, vss. 15-25. J 

Wednesday. .Eph. 6 : 5-9; Col. % : 22 — 4:1;) . t v T • ,. ,»■ 

Thursday . . ,1 Tim. 6 : 1,2; Tifus 2 : 9-14! [ Ap0 ^ndTaves. nS 



Friday 1 Pet. 2 : 18-25. 

Saturday Lev. 25 : 39-55 ; 

Sunday Deut. 15 : 1-18. / Slaves 



Saturday Lev. 25 : 39-55; \ Old Testament Laws about 

15:1-18. I 



ANALYSIS OF SCRIPTURE MATERIAL. 
PAUL'S LETTER TO PHILEMON. 

1. Address and Greeting. Vss. 1-3. 

2. Thanksgiving for Philemon's Christian Character. Vss. 4-7. 

3. Intercession for Onesimus. Vss. 8-21. 

4. Conclusion. Vss. 22-25. 

TOPICS FOR DISCUSSION. 

Topic 1. • 

CHRISTIANITY AND SLAVERY. 

(Write answers in the margin.) 

I. How did Paul speak of Onesimus in 
returning him to his master? (Phile- 
mon, vss. 10-14.) 



122 Outline Bible Studies 



2. How did Paul expect him to be treated ? (Write answers here.) 

(vss. 15-17.). 

3. What was the relation of heathenism 

to slavery? 

4. To what extent had it become a part of 

the social order? 

5. How was a slave regarded by the 

Roman law ? 

6. Why is slavery a crime ? 

7. If a crime, why did Christianity not 

assail it? 

8. How was slavery affected by Chris- 

tianity? 

9. How did Christianity lay a foundation 

for its extinction? 

10. How did the hope of the speedy com- 

ing of Christ affect Christian slaves ? 

Topic 2. 
CHRISTIANITY AND SOCIAL REFORMS. 

i. What did Paul do with the runaway 
slave? (Philemon, vs. 12.) 

2. Why did he not urge Philemon to 

emancipate him ? 

3. Where does Christianity begin the 

reformation of social and political 
evils ? 

4. Why does Christianity not encourage 

the use of force in moral reforms ? 

5. How does it operate in reforming the 

evils of society? 

6. What then is the Christian way of pro- 

moting temperance ? 

7. What is the Christian way of bring- 

ing about respect for human rights? 

8. When do reforms become embodied in 

law? 



Topic 3. 
THE VALUE OF TACT. 

How did Paul show tact in addressing 
Philemon? (Philemon, vss. 2, 5, 7.) 

How, in basing his plea on love instead 
of on apostolic authority? (vss, 
8,9.) 



Apostolic Teachings — Lesson 41. 12J 

3. How, in referring to his personal rela- (Write answers here.) 

tions to Philemon? (vss. 17-22.) 

4. What is meant by tact ? 

5. Why is offense often given uninten- 

tionally? 

6. How can tact be cultivated? 



Lesson 41. THE PERSON OF CHRIST. His Humilia- 
tion and Exaltation. 

Selections from Philippians. Written between A.d. 61 and 63. 

Note 57. — The church in Philippi was the first founded by Paul in Europe. Be- 
tween this church and himself a strong mutual affection existed. This was probably 
owing to the character of the Philippians whose simple virtues protected them from 
many evils that tried other churches. Unlike the Galatians they had not yielded to 
intruding Judaizers. Unlike the Corinthians they were not voluptuaries, nor were they 
puffed up with intolerable self-conceit. 

The Philippians showed a constant and practical sympathy in Paul's work and 
experiences. Repeatedly they sent contributions for his support and comfort. The 
return of Epaphroditus, who had come to Rome with fresh tokens of their liberality 
and love, gave Paul an opportunity to send them a letter by the hand of their own 
messenger (see Note 53, Lesson 38). 

This letter, which is mainly a loving acknowledgment of the help received and an 
expression of Paul's joy over the Philippians, contains also some personal notices 
concerning himself, with a variety of affectionate counsels and warnings. Possibly 
there were slight factions in the church. To help them cultivate a spirit of unity he 
urged them also to cultivate that spirit of humility and unselfishness which received 
its highest exemplification in Christ. 

The evidence seems to preponderate slightly in favor of the letter having been 
written during the earlier, rather than during the later, part of Paul's first Roman 
imprisonment. 

GOLDEN TEXT: " Have this mind in you, which was also in Christ 
Jesus." (Phil. 2:5.) 

SCRIPTURE, to be read in school or class: Phil. 2:1-11. 

DAILY SCRIPTURE READINGS. 

Monday Acts 16 : 11-24; \ The Founding of the Church among the 

Tuesday Acts 16 : 25-40. ] Philippians. 

Wednesday Phil. 2:1-11. The Humility of Christ. 

Thursday Jo. 1 : 1-18. The Word Become Flesh. 

Friday Heb. 2 : 9-18. Christ Perfected through Sufferings. 

Saturday Phil. 2 : 12-30. Exhortations, and Personal Matters. 

Sunday Phil. 3 : 1 7 — 4 : 9. Warnings and Exhortations. 



124 Outline Bible Studies : 



ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S EXHORTATION TO CHRISTIAN UNITY. Phil. 2 : 1-11. 

1. Humility and Unselfishness Urged as a Help to Unity. Phil 2 : 1-4. 

2. This Exhortation Enforced by the Example of Christ. Phil. 2 : 5-11, 

a. The voluntary humiliation of Christ (vss. 5-8). 

b. The divine exaltation of Christ (vss. 9-1 1). 

TOPICS FOR DISCUSSION. 

Topic 1. 

TEE INCARNATION OF CHRIST. 

(Write answers in the margin.) 

1. How did Paul describe the incarnation 

of Christ? (Phil. 2:5-8.) 

2. What is meant by the term "incarna- 

tion"? 

3. What, by the phrase " in the form of 

God 1 '? 

4. What did Paul elsewhere teach con- 

cerning the entrance of Christ into 
human life? (Gal. 4:4; 2 Cor. 
8:9.) 

5. How does the fourth Gospel sum up 

the doctrine of the incarnation? 
(Jo. 1: 1-18.) 

6. What two fundamental statements are 

contained in this passage ? 

7. How is the method of the incarnation 

stated in the first and third Gospels? 
(Mt. 1:18-25; Lu. 1:26-38; 2: 
I-7-) 

8. How does a supernatural birth har- 

monize with the idea of an incarna- 
tion? 

9. What does the fact of a divine incar- 

nation prove concerning the nature 
of man? 

Topic 3. 
THE TWOFOLD NATURE OF CHRIST. 

1. What did Paul say about Christ's 

divine nature? (Phil. 2 : 6.) 

2. What did he say elsewhere that implied 

Christ's divinity? (Rom. 10:6; 1 
Cor. 8:6; Col. 1: 13-18.) 

3. How did he teach the reality of Christ's 

human nature ? (Phil. 2 : 7.) 



Apostolic Teachings — Lesson 41. 125 

4. How did he elsewhere teach that Christ (Write answers here ° 

was truly man? (Rom. 5:15; 1 
Cor. 15:21; 1 Tim. 2 : 5.) 

5. What kind of person resulted from the 

union of these two natures ? 

6. How does this twofold nature of 

Christ's affect His work as a Me- 
diator? 

7. Why is He able to continue this media- 

torial work in heaven? (Heb. 4: 
4-16; 7: 26 — 8: 2; 9:11, 12.) 

Topic 3. 
THE HUMILIATION OF CHRIST. 

i. How did Paul describe the humiliation 
of Christ? (Phil. 2:7, 8.) 

2. Of what did Christ "empty himself 1 ' 

in becoming man ? 

3. Why was such an " emptying" neces- 

sary? 

4. In what, then, did His humiliation 

really consist? 

5. How were the lowly circumstances of 

His earthly life related to His hu- 
miliation? 

6. How did Christ reveal His highest 

glory ? 

7. What should this teach us? 

Topic 4. 
THE EXALTATION OF CHRIST. 

1 . What did Paul tj^ach about the exalta- 

tion of Christ? (Phil. 2 : 9-1 1.) 

2. What occasioned it? (Phil. 2:6-8.) 

3. When did it begin? 

4. What is meant by the " name which is 

above every name "? 

5. What is the purpose of this exaltation? 

6. How is Christianity related to this 

purpose ? 

7. What is to be the final result of 

Christ's exaltation? (1 Cor. 15: 
24-28.) 

8. What is the fundamental truth of 

Christianity? 



126 Outli?ie Bible Studies : 



Lesson 42. THE UNIVERSAL SUPREMACY OF 
CHRIST. His Headship over the Church. 

Selections from Ephesians and Colossians. Written during Paul's imprisonment, 
between a.d. 58 and 63. 

Note 58. — The Epistles of Paul to the Colossians and to the Ephesians date from 
his first imprisonment. Some hold that they were written from Caesarea, but others 
with more probability regard them as written from Rome. If from Rome, it still 
remains uncertain whether they preceded or followed the Epistles to Philemon and to 
the Philippians. 

Colosse was situated on the great overland trade route to the East, about 120 miles 
from Ephesus. Laodicea lay between the two, about seven miles from Colosse. Both 
churches seem to have been offshoots of Paul's long ministry in Ephesus, and, though 
he never visited them, he regarded them as subject to his supervision. During his 
imprisonment in Caesarea or Rome he was visited by Epaphras, a member of the 
church in Colosse, and perhaps its founder (Col. 1 : 7 ; 4: 12). A prominent reason 
for the visit seems to have been to report to Paul the appearance of a new and dan- 
gerous heresy that was making rapid headway in the churches. It used the Gospel 
mainly as a foundation on which to build a huge superstructure of philosophical 
speculations (see Topic 3, in App.). Unthinking people were captivated by it. But 
Paul saw that it was subversive of every distinctive principle in the Gospel, and set 
himself to combating it by presenting the opposite truth. This he does in the letter to 
the Colossian church, which was also sent to the church in Laodicea (Col. 4 : 16). 

Immediately after completing this letter he appears to have written that to the 
Ephesians. The Ephesian epistle deals in general with the same subject, namely, 
the absolute supremacy of Christ and His Headship over the church. But in 
addition it develops the thought that the Gentiles as well as the Jews were constituent 
parts of the church, the body of which Christ is the Head. Both letters seem to have 
been forwarded by the same messenger {comp. Eph. 6 : 21, 22 with Col. 4:7, 8). 

GOLDEN TEXT : " He put all things in subjection under his feet, 
and gave him to be head over all things to the church." (Eph. 
1 : 22.) 

SCRIPTURE, to be read in school or class : Eph. 1 : 15-23. 

DAILY SCRIPTURE READINGS. 

Monday Col. 1 : 1-14. Introductory Thanksgiving and Prayer. 

Tuesday Eph. 1 : 1-14. God's Eternal Purpose in Christ. 

Wednesday Col. i:ic-2^: 1 -m. o t j u- c <-l • 

Thursday Eph. i : 15-23. } The Su P reme Lordshl P of ChnSt - 

Saturday*. '. * ' '. '. \ '. Col". 2 : J3-23 ; } Warnings against False Philosophy and 

Sunday Eph. 2 : 1-10 J Conu ^ PRE- 

ANALYSIS OF SCRIPTURE MATERIAL. 

PAUL'S ANTIDOTE TO FALSE PHILOSOPHY. Col. 1:15-20; ch. 2; Eph. 

1 : 20-23. 

1. Christ's Supremacy over the Creation. Col. 1:15-17; Eph. 1 : 20-220. 

2. Christ's Headship in the Church. Col. 1 : 18-20 ; Eph. 1 : 22^, 23. 
3« Paul's Attack on the Colossian Heresy. Col., ch. 2. 



Apostolic Teachings — Lesson 42. 127 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE UNIVERSAL LORDSHIP OF CHRIST. 

(Write answers in the margin.) 

1 . How did Paul describe Christ's relation 

to the physical universe? (Col. 1: 
15^-17.) 

2. What is the extent of His sovereignty? 

(Eph. 1 : 20-22#.) 

3. What is meant by His being "the 

firstborn of all creation"? 

4. How is it that Christ does not belong 

to the created universe? 

5. Why does Paul say that all things were 

created in, or by, Him? 

6. What is meant by their being created 

unto, or for, Him? 

7. On what, then, does His universal 

Lordship rest? 

8. What does this truth imply as to His 

guidance of human affairs ? 



Topic 3. 
CHRIST THE HEAD OF THE CHURCH. 

1. What is Christ's relation to the church? 

(Col. 1 : i8#.) 

2. What has he now become? (vs. i8£.) 

3. In what sense is Christ " the firstborn 

from the dead " ? 

4. What is God's purpose concerning 

Him? (vs. \%c.) 

5. How has God qualified Him for this 

Headship of the church? (vs. 19.) 

6. What is meant by all the " fulness "? 

7. What is meant by God's reconciling 

"all things unto Himself"? (vs. 
20,) 

8. What is involved in Christ's being the 

Head of the church? 

9. What is involved in the subjection of 

the church to Him? 



128 Outline Bible Studies 



Topic 3. (Write answers here.) 

FALSE PHILOSOPHY. 

i . What were the origin and claims of the 
Colossian heresy? (Col. 2:8, 23; 
see Expl. Note, in App.) 

2. What was its character? 

3. What were its effects? 

4. What is meant by " philosophy "? 

5. How did Paul meet the false philosophy 

of the Colossian heretics? 

6. What did he mean by the three de- 

scriptive phrases applied to it in 
vs. 8? 



Topic 4. 
ASCETICISM. 

i . What were some of the ascetic features 
of the Colossian heresy? (Col. 2: 
16, 18-23.) 

2. Why was " severity to (or ' neglecting 

of') the body 1 ' inculcated by the 
Colossian errorists ? 

3. What prohibition enforced by them did 

Paul quote ? 

4. Explain how this prohibition is com- 

monly misapplied in our times. 

5. What is asceticism? 

6. What is the attitude of Christianity 

toward the human body? 

7. Why should the body be well cared 

for? 

8. Why is religious asceticism a failure? 

9. In what sense should every Christian 

keep his body under? 



Lesson 43. THE NEW TESTAMENT CHURCH AND 

ITS MINISTRY. Paul's Instruction in the Pastoral 

Epistles and Elsewhere. 

Selections from 1 Timothy and Titus. Written between a.d. 64 and 68. 

Note 59.— Our information of Paul's life after the close of the narrative in the 
Acts is obtained from tradition and from the Pastoral Epistles — 1 and 2 Timothy and 
Titus. The references in these Epistles to Paul's journeyings and to the condition of 
the churches at that time are inexplicable except on the supposition that he was set at 



Apostolic Teachings — Lesson 43. 129 

liberty after his two years of imprisonment described in Acts 28 : 30, 31. Such is also 
the testimony of tradition. Although his movements while at liberty cannot be traced 
with certainty, it appears that he then traveled quite extensively, visiting Macedonia, 
Western Asia, Crete, Greece, and possibly Spain. 

At Ephesus he found that heresy had gained a strong foothold. Being unable 
to stay there long enough to uproot these evil teachings, he committed this task to 
Timothy while he himself went to Macedonia. Finding himself unable to return to 
Ephesus as soon as he expected, he wrote the first Epistle to Timothy, in which he 
gave him special instruction concerning the work entrusted to him, together with many 
personal exhortations. 

In Crete Paul found that substantially the same errors had sprung up as in Ephesus. 
He therefore left Titus to do here a work similar to that entrusted to Timothy at 
Ephesus, and afterwards wrote to him also a letter of instructions and encouragement. 

The Epistles to Timothy and Titus are called Pastoral Epistles because they relate 
mainly to the pastoral work of Timothy and Titus, and to the qualifications and duties 
of church officers. 

GOLDEN TEXT : " Fight the good fight of the faith, lay hold on 
the life eternal." (1 Tim. 6: 12a.) 

SCRIPTURE, to be read in school or class: 1 Tim. 6:11-16. 
DAILY SCRIPTURE READINGS. 

Monday 1 Tim. 1 : 1-11 ; ) ^ ., , A/r . . . ^ , 

Tuesday ..... i Tim. 1:18-2:15.} Timoth y s Mlsslon m E P hesus ' 

Wednesday . . 1 Tim., ch. 3. Concerning Bishops and Deacons. 

Thursday . . • i Tim. 4 : 6-16. Personal Exhortations to Timothy. 

Friday 1 Tim. 6 : 1-10. Concerning Slaves and False Teachers. 

Saturday Titus, ch. 1 ; ") t,., , ,.. . . ^ , 

Sunday Titus, ch. 2. } Tltus s Mlsslon in Crete ' 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE NEW TESTAMENT CHURCH AND ITS MINISTRY. Scattered Ref- 
erences. 

1. The Origin and Aim of the Church. 1 Tim. 3 : 15. 

2. The Ministry of the Church. 

a. Apostles, prophets and evangelists (1 Cor. 12: 28 ; Eph. 4: 11a, b, c). 

b. Bishops, elders and teachers (1 Tim. 3 : 1-7 ; Titus 1 : 5-9 ; Eph. 4 : xxd). 

c. Deacons and deaconesses (1 Tim. 3 : 8-13 ; Phil. 1:1; Rom. 16 : 1). 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE NEW TESTAMENT CHURCH. 

(Write answers in the margin.) 

1. What is a local body of believers called 
in the New Testament? (1 Tim. 3: 
15, comp. Rom. 16: 5 ; 1 Cor. 1 : 2.) 



IJO Outline Bible Studies. 



2. In what larger sense is this term also (Write answers here.) 

used ? (Eph. 1:22; 3:10: Col. 1 : 
18 ; Heb. 12 : 23.) 

3. What is the origin of the church? (1 

Tim. 3 : 15, comp. Mt. 16: 18.) 

4. What is meant by the church being 

the ' ' ground of the truth " ? 

5. What, by being "the pillar'' of the 

truth?' 

6. What is the divine purpose in estab- 

lishing the church in the world? 

7. What should be our attitude toward 

such an institution? 

Topic 2. 

CONCERNING APOSTLES, PROPHETS, 
AND EVANGELISTS. 

1. What shows that the New Testament 

church was intended to have a for- 
mal organization? (1 Cor. 12:28; 
Eph. 4 : 11.) 

2. What was the highest rank of officials 

in it? 

3. What were the distinguishing features 

of the apostolic office? 

4. What function was exercised by the 

" prophets "? 

5. Why was this office not continued in 

the church? 

6. What was the work of the '-evan- 

gelists"? 

7. How did their work differ from that of 

modern evangelists? 

Topic 3. 

CONCERNING BISHOPS, ELDERS, AND 
TEACHERS. 

1. W T hat various titles were given to the 

leading officers in each local church? 
(1 Tim. 3:1-7; Titus 1:5-9; E P h - 
4:11^.) 

2. How were they appointed? 

3. What qualifications were required for 

bishops, or elders? 

4. What were their duties? 



Apostolic Teachings — Lesson 44. 131 

5. How were they to exercise their au- (Write answers here.) 

thority? 

6. What were the duties of the "teach- 

ers " ? 

Topic 4. 

CONCERNING DEACONS AND 

DEACONESSES. 

1. What order of officials in the local 

church does Paul mention in con- 
nection with bishops, or elders? (1 
Tim. 3:8-13; Phil. 1 : 1.) 

2. What qualifications were required in 

deacons? 

3. How did these qualifications differ from 

those of bishops, or elders? 

4. What were the duties of deacons? 

5. What is commonly regarded as the 

origin of this order? 

6. What class of female officials probably 

existed in the New Testament 
church ? 

7. What directions appear to be given 

concerning them? 



Lesson 44. THE LESSONS OF LIFE. Paul's Review 
of his Ministry. 

Selections from Philippians, Ephesians and 1 Timothy. 

Note 60. — As we approach the end of our study of Paul's life it will be helpful to 
notice the Apostle's own estimate of his work, and some personal characteristics as 
revealed in his writings. The material for this is found in the Epistles written during 
the latter part of his life, especially in Philippians, Ephesians and 1 Timothy. 

In these Epistles Paul speaks of his profound gratitude for having been laid hold of 
by Christ and called into His service. From the moment when his eyes beheld the 
risen and living Lord all worldly prospects lost their charm ; he counted them as 
valueless in comparison with the honor of knowing Him and of sharing His sufferings 
for the salvation of men. Deep humility, unfailing patience, extraordinary self-sacri- 
fice, and unwearied devotion marked thenceforward his heroic ministry for Christ. 
He had learned the secret of contentment, and the Source of strength. Being able to 
do all things through Christ, Christ was able to do all things through him. Therefore 
the influence of Paul as the organizer of Christianity was next to that of Christ 
Himself. 

GOLDEN TEXT : " I can do all things in him that strengtheneth 
me." (Phil. 4 : 13.) 

SCRIPTURE, to be read in school or class : Phil. 3 : 7-16. 



i ' : ' .:'. :■: i :':'.<■ ih.v j;Vj ■ 



VrvzAV... 

rOESDAf . . . 

ZSDAY 
"THUKSI -.-■- ■ 

7j.:zav 

Saturday . . 



! 



DAILY SCRIPTURE READINGS. 

Phil. : : f-::. rial's S_y:e~e Ai~ ir. Life. 

Phil. _ : : :— 23. Tie ?e::e: :: FvL's _:::::::;:::. 

Eph. ; : I— 1 5. Paul's Mission to the Gentiles. 

E:h. j.: I— 16. PzL's Pirz :;r IhrLsrLr. Uriirr. 

T:~. 1 : 12-17: ' PaL s 3ra.:::ufe :';: iiii Gail :; Ch.: 
"J:..:. 1 ■-- . ' Service. 



ANALYSIS OF SCRIPTURE MATERIAL 



1. PauLs Gratitude for Lis Call into Christ's Service. : 1:— . 1 : 12-17 

2. Paul's Supreme Aim in Life. Phil. 3 5-14.. 

3. The Secret of Contentment, PLL-i: n-:;. 

TOPICS FOR DISCUSSION. 

Topic 1. 
A SUMMARY OF THE GOSPFJL. 

I. Wh-: early su-n^c: the Gzszel 
fid i-ivh quite with -ersc-nal a.p- 

"I T I • a- .' - x 1™ ■ - ' - » ■ 



L2.:.-: s ;.;u:u :u ciruuug into :~e 
world ? 
4. Why. nevertheless. • /.- :: necessary 
that He should cor. e 
at was the purpose of His coming? 

6. What is implied as to the state into 

which sin had brought me:? 

7. What is implied as to the universality 

Thrists redemption? 
:. "."."". \:.: er. : : crvu-emeu: :".::. Piul rive 
that it embraced the greatest sinne s I 
v, then, is this a ■-■ faithiul saying"? 

Topic 2. 
THE PATIENCE AND GRACE OE GOD. 

I . Why had Paul obtained mercy ? : 
T . :. : 13^-15.) 

- - . - - 
escv.se ::: his sir, ? 



Apostolic Teachings — Lesson 44. ijj 

3. HOW Was the long-suffering of God (Write answers here.) 

revealed in Paul's experience? 

4. What great trust had the Lord com- 

mitted to him? (Eph. 3 : 8, 9, comp. 
1 Tim. 1 : n.) 

5. How did this display the amazing grace 

of God ? 

6. How did the contemplation of it affect 

Paul? 

7. How did he express himself in view of 

it? (1 Tim. 1 : 17.) 

8. How does God's treatment of us com- 

pare with our deserts ? 

Topic 3. 
THE SUPREME AIM OF THE CHRIS- 
TIAN LIFE. 

i. What did Paul declare to be the su- 
preme aim of his life? (Phil. 3: 
8-11.) 

2. What is meant by gaining Christ? 

3. What is "the power of his resurrec- 

tion"? 

4. What is meant by the " fellowship of 

his sufferings " ? 

5. What, by being conformed, or con- 

formable, unto his death ? 

6. How does the believer even now ex- 

perience the power of Christ's resur- 
rection? 

7. Why should we have fellowship with 

His sufferings? 

8. In what sense should we be conformed 

to His death? 

Topic 4. 
THE SECRET OF CONTENTMENT. 

i. What did Paul say about his relation 
to outward circumstances? (Phil. 4 : 
n, 12.) 

2. How was he enabled to be independ- 

ent of them? (Phil. 4:13.) 

3. How can we cultivate a happy temper 

under all conditions ? 

4. What should help us to suppress our 

ill-humors and complaints ? 



~*34 Outline Bible Studies : 



Lesson 45. THE P/EAN OF VICTORY. Paul's Last 

Words. 

Selections from 2 Timothy. Written about a.d. 68. 

Note 61. — The great fire which destroyed about three quarters of Rome broke 
out July 18, A.D. 64. As Nero, the emperor, was universally believed to have kindled 
it, the rage of the million or more homeless and desperate people burst forth against 
him. He, knowing the unpopularity of the Christians, charged them with this 
unparalleled crime, and thereby for a while turned the frenzy of the populace from 
himself. As a result large numbers of the Christians were arrested and put to death 
with frightful tortures. 

So long as the charge was confined to incendiarism the persecution was limited to 
Rome. But when this was changed to that of the Christians being enemies of society, 
the persecutions at once extended to the provinces. Naturally Paul would be one of 
the first victims. He was probably arrested at Nicopolis, and hurried to Rome. So 
great was the terror into which the persecution had thrown the few remaining Chris- 
tians, that none ventured to stand by the Apostle's side at his first hearing. 

Anticipating that some months would elapse before his second and final hearing, 
and foreseeing clearly his own fate, he despatched another letter to his beloved 
Timothy, in which he tenderly encouraged him not to lose heart at the perilous condi- 
tion into which the church, as well as Paul himself, was plunged. Most touchingly 
he refers to his own hardships, which however caused his faith and devotion to shine 
in yet stronger light. He has one wish — that Timothy might come to him once more. 
For this he pleads again and again. Whether this wish was realized we do not know. 
Certain it is that this second Epistle to Timothy gives the last glimpse of Paul, 
triumphant in the assurance that Christ is with him in life and in death. 

GOLDEN TEXT : " I have fought the good fight, I have finished 
the course, I have kept the faith : henceforth there is laid up for me 
the crown of righteousness, which the Lord, the righteous judge, shall 
give to me at that day." (2 Tim. 4: 7, 8a.) 

SCRIPTURE, to be read in school or class: 2 Tim. 3:14—4:8. 

DAILY SCRIPTURE READINGS. 

Monday 2 Tim., ch. 1 ; ) ^ , , „,. ., 

^r ' ' I Exhortations to Timothy. 

Tuesday 2 Tim. 2: 1-13. f J 

Wednesday 2 Tim. 2 : 14-26. Warnings against Heresy. 

Thursday 2 Tim. 3 : 1-13. Description of the " last days." 

Friday 2 Tim. 3 : 14 — 4 : 8. Last Exhortations. 

Saturday 2 Tim. 4 : 9-22. Parting Messages. 

Sunday Psalm 40. Steadfastness in Doing God's Will. 

ANALYSIS OF SCRIPTURE MATERIAL. 

THE LAST WORDS OF PAUL THE APOSTLE. 2 Tim. 4 : 6-8, 16-18. 

1. Paul's Triumphant Contemplation of his Impending Martyrdom. 

2 Tim. 41.6-8. 

2. Paul's Joyful Assurance of Deliverance through Death, 2 Tim. 

4: 16-18. 



Apostolic Teachings — Lesson 45. ijj 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE SUNSET OF LIFE. 

(Write answers in the margin.) 

1. How did Paul express the conviction 

that he was about to die? (2 Tim. 
4:6.) 

2. How is this reference to his death con- 

nected with his charge to Timothy? 

3. How should a faithful servant of Christ 

always regard himself in relation to 
his work? 

4. What did Paul mean by being "of- 

fered " ? 

5. What did his "departure" signify to 

him ? 

6. In what frame of mind did he con- 

template it? 

7. How can one always be "ready" for 

the Master's call? (Mt. 24: 45, 46.) 

Topic 2. 
THE GOOD FIGHT OF FAITH. 

1. In view of Paul's previous life, what 

was he able to say as he faced death? 
(2 Tim. 4: 7-) 

2. What was the "fight" to which he 

referred ? 

3. Why did he call it "good"? 

4. What did he mean by saying that he 

had finished the ' ' course " ? (Comp. 
Phil. 3 : 12-14 5 I Cor. 9 : 24, 25.) 

5. What does he mean by having "kept 

the faith"? 

6. To whom is this language of Paul's 

applicable ? 

7 . How had he been able to keep the faith ? 

8. How can we do it? 

Topic 3. 
THE CROWN OF RIGHTEOUSNESS. 

i. What sublime assurance inspired Paul 

as he looked beyond death? (2 

Tim. 4: 8.) 
2. What did he mean by a " crown of 

righteousness"? 



Ij6 Outline Bible Studies 



3. In what sense was this "laid up ^ for (Write answers here ) 

him? 

4. When would he receive it? 

5. Why was Paul's reward not excep- 

tional? 

6. How should it be regarded, as a re- 

ward, or of grace? 

7. What must be the character of those 

who receive it? 

8. How does a love of Christ's " appear- 

ing " show itself in character? 



Topic 4. 
THE EVER-PRESENT CHRIST. 

i. In Paul's loneliness during his last im- 
prisonment, who was constantly with 
him? (2 Tim. 4: 16, 17.) 

2. What similar experience in Christ's 

life does this recall? (Jo. 16:32.) 

3. Of what did Paul feel sure? (2 Tim. 

4:18.) 

4. What w r as the deliverance that he 

expected ? 

5. What is the Source of such confidence? 

6. How does it compare with that which 

the world gives? 



PART V. 

PETER AND JOHN IN THE LATTER HALF OF THE APOSTOLIC AGE. 

Time. — From the Death of Paul to the Death of John. Part V of The History of the Apos- 
tolic Church, a.d. 66-100 (see Note 3, Abstract of Lessons, in Introduction). 

Characteristics of Part V. Parts I and II of this course of lessons were 
occupied almost wholly with the labors of Peter and John. With the beginning 
of Paul's missionary career the other Apostles almost entirely disappear from the 
Scripture narrative, and Parts III and IV have therefore been given exclusively to 
the life and work of the great Apostle to the Gentiles. In Part V we return again to 
the study of Peter and John, taking up such portions of their writings (except the 
Gospel of John) as throw most light on their later views and experiences. This Part 
therefore is an indirect study of the lives of these Apostles through a study of their 
messages to the churches which they served so long and faithfully. During this 
period their teachings were of the greatest importance both practically and doctrinally. 



Apostolic leachings — Lesson 46. 13 7 

Lesson 46. THE LIVING HOPE. 

1 Peter, ch. I. Date uncertain. 
Note 62. — That 1 Peter was written by the Apostle whose name it bears has been 
generally conceded from the earliest times. Whether it was addressed to any particular 
class of readers, or to Christians in general, is not clear. It betrays acquaintance with 
the Epistle to the Romans (repeating almost every thought in chs. 12, 13 of the latter), 
and with that to the Ephesians {comp. 1 Pet. 1 : 14 with Eph. 2:3:1 Pet. 2 : 4, 5 with 
Eph. 2 : 20-22 ; 1 Pet. 2 : 18 with Eph. 6 : 5, etc.), and could not, therefore, have been 
written earlier than A.D. 58, and, if we may trust the tradition that Peter suffered mar- 
tyrdom under Nero about the same time as Paul, it could not have been written later 
than A.D. 68, in which year Nero died. Whether it was written from Babylon on the 
Euphrates (1 Pet. 5 : 13), or from Rome, for which " Babylon " is supposed by some to 
be a mystical name, is uncertain. Its principal aim was to strengthen those who, sub- 
jected to calumny or terrified by persecution, probably that under Nero (A.D. 64-68), 
might be led to deny their Christian faith (see Note 63). 

GOLDEN TEXT : " Blessed be the God and Father of our Lord 
Jesus Christ, who according to his great mercy begat us again unto a 
living hope by the resurrection of Jesus Christ from the dead." (1 Pet. 

i:30 

SCRIPTURE, to be read in school or class : 1 Pet. 1 : 13-25. 

DAILY SCRIPTURE READINGS. 

Monday 1 Pet. 1 : 1-12. The Christian's Living Hope. 

Tuesday 1 Pet. 1 : 13-25. Peter's Exhortations to Holiness. 

Wednesday Lev. 19 : 1-18. An Old Testament Call to Holiness. 

Thursday Jo. 1 : 29-42. The Lamb without Blemish. 

Friday Jo. 3 : 1-10. Begotten again by the Spirit. 

Saturday Is. 40 : 1-1 1 . Peter's Quotation from Isaiah. 

SUNDAY Psalm 72. A Prophecy of the Messiah. 

ANALYSIS OF SCRIPTURE MATERIAL. 
THE CHRISTIAN'S LIVING HOPE AND HOLY LIFE. 1 Pet. 1 : 3-25. 

1. The Nature of the Believer's Hope. 1 Pet. 1 : 3-12. 

2. The Pattern of the Believer's Life. 1 Pet. 1 : 13-25. 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE BELIEVER'S LIVING HOPE. 

(Write answers in the margin.) 

i. For what did Peter especially thank 
God? (1 Pet. 1:3.) 

2. How is hope related to faith? 

3. How does it differ from faith? 

4. Who is the Author of this hope? 

5. How is this hope related to the divine 

mercy ? 



jj8 Outline Bible Studies 



6. By what means are we begotten unto (Write answers here.) 

it? 

7. How does it differ from the world's 

dead hopes? 

8. How should it be cherished? (vs. 

130 

9. What self-discipline is necessary in 

order to do this? 

Topic 2. 
THE HEAVENLY INHERITANCE. 

1. What is the object on which the be- 

liever's hope is fixed? (1 Pet. 
1:4.) 

2. What three negative characteristics 

describe this inheritance? 

3. What is meant by each of them? 

4. In what sense is it reserved in heaven? 

5. For whom is it reserved? 

6. What does this signify as to its 

preciousness? 

7. What, as to its safety? 

8. How does the hope of this inheritance 

affect us when trials come? (vss. 
6-90 

Topic 3. 
THE HOLI EIFE. 

1. What exhortation does Peter address 

to those who cherish the hope 
of the heavenlv inheritance? (1 Pet. 
1:15,16.) 

2. What is meant by being " holy"? 

3. Who is the Pattern for the believer's 

holiness? 

4. How can infinite holiness become a 

pattern for finite men? 

5. Does holiness mean present sinless- 

ness? If not, why not? 

6. What should be the Christian's attitude 

toward the holy God? (vs. 17.) 

7. What is the character of Christian 

fear? 

8. What motives should prompt it? 

9. How is holiness an evidence of re- 

demption? 



Apostolic Teachings — Lesson 4J. IJQ 

Lesson 47. PATIENCE IN SUFFERING. 

i Pet. 3: 13—4: 19- 

Note 63. — The terrible Neronian persecution, as already indicated (Note 61, 
Lesson 45), exhibited two distinct stages: (1) That which was based on the charge 
of incendiarism, which was limited to the city of Rome ; and (2) that based on the 
charge of hostility to society, which extended to the provinces as well. Because the 
Christians refused to participate in the abominable vices of their heathen neighbors 
the latter thought it strange (1 Pet. 4 : 3, 4), and concluded that they must be guilty of 
other crimes in secret (2: 12). The divisions introduced by Christianity into families 
(Lu. 12 : 49-53), for example, were supposed to be due to the evil arts of magic, and it 
has been pointed out that the punishments with which Nero put the Christians to death, 
crucifixion and exposure to the wild beasts, were precisely those prescribed by the 
Roman law against sorcerers and magicians. 

For the purpose of strengthening the faith of those who were exposed to these cal- 
umnies and persecutions, Peter wrote his first Epistle. Having a good conscience, 
they should so carry themselves as to put to shame those who slandered their good 
manner of life in Christ. If it was the will of God that they should also be persecuted 
for their good works it was better to " suffer for well-doing than for evil-doing," such 
as was charged upon them (1 Pet. 3 : 16, 17) . It was a blessing and a joy to be thus 
made partakers of Christ's sufferings. In any event they should exercise patience, for 
the end of all things was at hand, when Christ would appear for their deliverance. 

GOLDEN TEXT : " If ye are reproached for the name of Christ, 
blessed are ye ; because the Spirit of glory and the Spirit of God resteth 
upon you." (1 Pet. 4 : 14.) 

SCRIPTURE, to be read in school or class : 1 Pet. 4: 12-19. 

DAILY SCRIPTURE READINGS. 

Monday 1 Pet. 2 : 1-10. The Corner-stone of the Christian Life. 

Tuesday 1 Pet. 2: 11-25; 1 Exhortations to Christian Subjects, 

Wednesday 1 Pet. 3: 1-12. J Slaves, Wives, and Husbands. 

Thursday 1 Pet. 3 : 13 — 4 : 6. Patience in View of Calumny. 

Friday 1 Pet. 4 : 7-19. Patience in View of Fiery Trials. 

Saturday 1 Pet., ch. 5. Exhortations to Various Classes. 

Sunday Heb. 12 : 1-13. The Reason for Afflictions. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PETER'S EXHORTATION TO PATIENT ENDURANCE. 1 Pet. 3: 13— 4: 19. 

1. Patience in View of Calumny. 1 Pet. 3 : 13—4 : 6. 

a. The blessedness of those reviled for Christ's sake (3 : 13-17). 

b. This blessedness illustrated by Christ's patient endurance and great reward 

(3:18-22). 

c. The same patience to be shown under temptation and trial in view of giving 

account to Christ (4: 1-6). 

2. Patience in View of Fiery Trials. 1 Pet. 4 : 7-19. 

a. Duties of Christians among themselves (vss. 7-1 1). 

b. Counsels in respect to impending persecutions (vss. 12-19). 



140 Outline Bible Studies : 



TOPICS FOR DISCUSSION. 

Topic 1. 
THE FIERY TRIAL. 

(Write answers in margin.) 

1. What did Peter say to the Christians 

of his day about the persecution 
then at hand? (i Pet. 4:12.) 

2. What was the "fiery trial' 1 endured 

by Christianity in the first two cen- 
turies ? 

3. How did the Roman Empire treat 

Christianity? 

4. How did this treatment differ from 

that accorded to other religions ? 

5. What great spiritual power endeavored 

through the Roman Empire to crush 
Christianity? 

6. How has this power since then oper- 

ated within the church? 

7. How does the world now endeavor to 

render Christianity powerless? 

8. Which is the more dangerous form of 

trial ? 

9. How does the present attitude of the 

world toward Christianity compare 
with that in the first century? 

Topic 2. 
SUFFERING FOR RIGHTEOUSNESS' 
SAKE. 

1. How did Peter comfort those who were 

suffering for righteousness 1 sake? 
(1 Pet. 3:14.) 

2. What was the specific form of suffer- 

ing here referred to? (vs. 16, comfi. 
2: 12; 4:4.) 

3. How does such suffering compare 

with suffering for evil-doing? (vs. 
17.) 

4. What had Christ said about it? (Mt. 

5:10-12.) 

5. To what sufferings are Christians still 

exposed? 

6. Why can we not expect to escape them 

in this world? 

7. How should we feel about them? 



Apostolic Teachings — Lesson 4.8. 141 

8. Why should we maintain "a gOOd (Write answers here,) 

conscience" under all trials? 

Topic 3. 

PATIENT ENDURANCE OF SUF- 
FERING. 

1. After citing Chrisfs example (1 Pet. 

3 : 18-22), what exhortation did 
Peter base upon it? (1 Pet. 4:1.) 

2. What did he mean by "the same 

mind"? 

3. What further consideration should be 

a motive in bearing suffering 
patiently? (vs. 5.) 

4. How should a Christian regard present 

suffering for Christ's sake? (vs. 130, 
comp. Mt. 5:11.) 

5. Why should he rejoice in them? (vs. 

14.) 

6. Why should he continue fearlessly in 

well-doing? (vs. 19.) 

Topic 4. 
THE END OF ALL THINGS. 

i. What did Peter urge in view of the 
"end" being at hand? (1 Pet. 
4:70 

2. To what great event did he refer? 

3. How was it regarded at that time? 

4. When the end comes how will Chris- 

tians regard their past sufferings for 
Christ? (1 Pet. 4: 13^.) 

5. In what sense is "the end of all 

things at hand " for each of us ? 
5. How should we conduct ourselves in 
view of it? 



Lesson 48. CHRISTIAN GROWTH. 

2 Pet., chs. 1, 3. Date uncertain. 
Note 64. — The second Epistle of Peter was addressed to the same persons as the 
first (2 Pet. 3:1). If the first was written in view of the Neronian persecution which 
began A.D. 64 (Note 63, Lesson 47), and if Peter, as commonly supposed, suffered 
martyrdom in or before A.D. 68, the interval between them was not long. Nevertheless 
they differ remarkably in thought and style. The situation of the readers is also 



142 Outline Bible Studies : 

changed. In 1 Peter they are comforted in view of persecution ; in 2 Peter they are 
warned against heresy. 1 Peter and the Epistle of Jude, on which 2 Peter seems 
dependent for much of its material, are among the earliest quoted New Testament 
documents ; but of 2 Peter no mention occurs until nearly two hundred years after 
Peter's death, and then its authorship is disputed. The strongest evidence for its 
genuineness is the fact that its explicit claim to have been written by the Apostle Peter 
is supported by a moral tone too high to have been assumed by a personator. It 
stands far above the level of Christian writers in post-apostolic times. The place of 
writing is not indicated. 

The first Epistle emphasizes the believer's hope, the second his knowledge. This 
follows from the fact that the main purpose of the latter is to warn against false teach- 
ers. To this end the writer, knowing that his martyrdom is at hand, is eager to put 
his readers " in remembrance " of the Christian truths which they have already learned, 
lest they be swept away from the faith, and thus fail in making their calling and elec- 
tion sure. 

GOLDEN TEXT: "Grow in the grace and knowledge of our Lord 
and Saviour Jesus Christ." (2 Pet. 3 : i8«.) 

SCRIPTURE, to be read in school or class : 2 Pet. 1 : 12-21. 

DAILY SCRIPTURE READINGS. 

Monday 2 Pet. 1 : 1-1 1. Increasing One's Spiritual Life. 

Tuesday 2 Pet. 1 : 12-21. The Power and Coming of Christ. 

Wednesday 2 Pet. 2 : 1-1 1 ; 



Thursday 2 Pet. 2:12-22. ' False Teachers Described. 

Friday 2 Pet., ch. 3. Looking for Christ's Coming. 

Saturday Tude, vss. 1— 1 1 ; 1 T , , "_ Ct , „ , ^ , 

Sunday Jude, vss. 12-25. I Jude s Descn P tlon of the False teacher*. 

ANALYSIS OF SCRIPTURE MATERIAL. 

PETER'S EFFORT TO COUNTERACT FALSE DOCTRINES. 2 Pet., chs. 
i,3- 

1. Stability Dependent on Growth in Grace and Knowledge. 2 Pet., 

ch. 1. 

a. Importance of personal growth in Christian graces (vss. 1-7). 

b. Such growth indispensable to Christian knowledge (vss. 8-11). 

c. This knowledge based on sure foundations (vss. 12-21). 

2. Warnings and Exhortations in View of the Day of the Lord. 

2 Pet., ch. 3. 

a. The rise of mockers at Christ's return predicted (vss. 1-4). 

b. Their reasonings refuted (vss. 5-10). 

c. How the hope of the return should affect Christians (vss. 11-18). 

TOPICS FOR DISCUSSION. 

Topic 1. 

PROGRESSIVE CHRISTIAN GROWTH. 

(Write answers in the margin.) 

I. What has been granted to Christians 
through divine power? (2 Pet. 1: 
3» 4.) 



Apostolic Teachings — Lesson 48. 143 

2. In view of this what should they dili- (Write answers here.) 

gently do? (vss. 5-7.) 

3. What is meant by supplying virtue in, 

or adding virtue to, one's faith ? 

4. Why are faith and love the beginning 

and the end of the series? 

5. What is meant by "virtue/' "knowl- 

edge," " temperance*'? 

6. What, by "patience," "godliness," 

"love"? 

7. What relation do these graces sustain 

to a living knowledge of Christ and 
His truth? 

8. Why should we diligently cultivate 

them ? 

Topic 3. 

THE INSPIRATION OF THE SCRIP- 
TURES. 

i . What did Peter affirm concerning the 
Old Testament prophets? (2 Pet. 
I : 21.) 

2. What shows that he recognized a simi- 

lar influence in the apostolic writings? 
(2 Pet. 3 : 15, 16.) 

3. How does Paul characterize the Scrip- 

tures? (2 Tim. 3 : 16.) 

4. To whom, or what, does inspiration 

primarily pertain ? 

5. For what purpose was this divine guid- 

ance given? 

6. How did it affect the mental powers of 

the speaker or writer? 

7. What seems to be the position of the 

Bible in respect to its own inspira- 
tion? 

Topic 3. 
THE DELAY OF CHRIST'S COMING. 

1. Why did unbelievers in Peter's day 

deride the promise of Christ's return ? 
(2 Pet. 3:3,4.) 

2. How were some believers inclined to 

view it? 

3. What were the three considerations by 

which Peter refuted these doubters ? 
(vss. 5-9.) 



144 Outline Bible Studies 



4. Why Should the Second Of these not (Write answers here.) 

be pressed ? 

5. In what sense was the promise fulfilled 

within the lifetime of those whom 
Christ addressed? 

6. In view of the fact that there has been 

no visible return, how may the 
promise be interpreted ? 

Topic 4. 

THE DESTRUCTION OF THE WORLD 
BY FIRE. 

1. How did Peter describe the end of the 

world? (2 Pet. 3: 10, 12.) 

2. What Old Testament language does 

this recall? (Joel 2:31; Mic. 1:3, 
4; Mai. 4:1.) 

3. How was the latter intended to be 

understood? 

4. How did Peter interpret Joel on the 

day of Pentecost? (Acts 2 : 16-20.) 

5. How, then, may Peter's own language 

be understood? 

6. Why do the earth and " the works that 

are therein" need purification? 

7. In what sense was Peter's language ful- 

filled, in part at least, shortly after 
his death? 

8. What comfort lies behind this language 

for every Christian? 



Lesson 49. THE SAVED IN HEAVEN. 

Rev. 4 : 1 — 5 : 14 ; 7 : 9-17. Probably written about A.D. 68. 
Note 65. — In the Scripture narrative there is no direct mention of the Apostle 
John subsequent to the council at Jerusalem (Gal. 2:9). But that he was the John 
(Rev. 1 : 4) who wrote the book of Revelation, as well as the Gospel and the Epistles 
bearing his name, has been generally held from the earliest times. The revelation 
contained in the book was given while the seer was in banishment on the island of 
Patmos (1:9), but whether it was recorded there or not is uncertain. Patmos was 
only about fifty miles distant from Ephesus. The facts that Ephesus was the traditional 
site of John's later apostolic labors, and that the opening messages of the book (chs. 
2, 3) are addressed to the churches in and around that city, strengthen the identifica- 
tion of the writer with the Apostle. Internal evidence points to the date of writing as 
shortly before the destruction of Jerusalem. 



Apostolic Teachings — Lesson 49. 14s 

Judged by the number of contradictory interpretations of this book it is an insoluble 
enigma. A hopeful basis of interpretation has been gained, however, by adopting a 
sober historical method. From this point of view the book may be understood as 
containing a series of visions relating primarily to the seer's own age, and designed to 
comfort believers with assurances of divine help ; but also typical of the church's trials 
and victories till the end of time. Its object was " to teach the church how to prepare 
for the Lord's coming to Judgement," which was expected soon to occur. 

The entire book may be divided into three portions, the introduction, including the 
messages to the seven churches (chs. 1-3), the revelation proper (4 : 1— 22 : 5), and the 
conclusion (22 : 6-21). Our lesson embraces the opening vision in the main part of the 
book (chs. 4, 5), and a portion of the first vision in the series that follows (7:9-17). 
These passages clearly typify the glory of God as revealed in creation, and the glory of 
Christ as revealed in his redemptive work on earth and in the multitude of the saved 
in heaven. 

GOLDEN TEXT : " God shall wipe away every tear from their eyes." 

(Rev. 7 : 17/;.) 

SCRIPTURE, to be read in school or class : Rev. 7 : 9-17. 

DAILY SCRIPTURE READINGS. 

Monday Rev., ch. 1. A Vision of the Glorified Christ. 

Tuesday Rev., ch. 2; ") Christ's Messages to the Seven 

Wednesday Rev., ch. 3. j Churches in Asia. 

Thursday Rev., ch. 4. A Vision of the Heavenly Throne. 

Friday Rev., ch. 5. The Lamb and the Seven-sealed Book. 

Saturday Rev., ch. 6. The Opening of the First Six Seals. 

Sunday Rev., ch. 7. The Multitude of the Redeemed. 

ANALYSIS OF SCRIPTURE MATERIAL. 

JOHN'S VISION OF HEAVEN AND OF THE REDEEMED. Rev. 4 : 1— 

5 • 14 ; 7 : 9-17. 

1. The Throne, the Elders, and the laving Creatures. Rev., ch. 4. 

2. The Lamb, and the Seven-sealed Book. Rev., ch.5. 

3. The Countless Multitude of the Redeemed. Rev. 7 : 9-17. 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE HEAVENLY WORLD. 

(Write answers in the margin.) 

1. How was John invited to a vision of 

heaven? (Rev. 4:1.) 

2. Mention some of the objects seen by 

him. (vss. 2-6.) 

3. What may have been denoted by the 

four and twenty elders ? 

4. What, by the seven lamps? 

5. What, by the four living creatures? 

(vs. 7.) 



146 Outline Bible Studies : 

6. Describe the adoration paid by the (Write answers here.) 

living creatures and by the elders, 
(vss. 8-1 1.) 

7. In general what was the significance of 

this vision ? 

8. What truths concerning the heavenly 

world are conveyed by the imagery ? 

9. How is this vision an appropriate in- 

troduction to those that follow? 

Topic 3. 

THE LAMB, AND THE SEVEN-SEALED 
BOOK. 

i. What did John see in the hand of Him 
who sat upon the throne? (Rev. 5 : 
i-3-) 

2. How was he affected by this sight, and 

how comforted? (vss. 4, 5.) 

3. What does this book perhaps denote? 

4. If this is so, whose names are in it? 

5. What did John see when he looked for 

the " Lion 11 ? (vss. 6, 7.) 

6. Who is typified by the Lamb ? 

7. Why did the Lamb appear as if it had 

been slain? 

8. What occurred when the Lamb had 

taken the book? (vss. 8, ga.) 

Topic 3. 
THE NEW SONG. 

i. What was the substance of the new 
song sung in heaven? (Rev. 5 : gb, 
10.) 

2. What three reasons were given in it for 

the power of the Lamb ? 

3. Why was this a " new song 11 in heaven? 

4. By whom was it sung? 

5. Who, then, took up the mighty 

chorus? (vss. 11-13.) 

6. How did this adoration differ from that 

described in ch. 4? 

7. What did this vision signify? 

8. What will entitle us to participate in 

the songs of heaven? 



Apostolic Teachings — Lesson 50. 147 

Topic 4. (Write answers here.) 

THE REDEEMED IN HEAVEN. 

1. After the sealing of the 144,000 what 

did John see? (Rev. 7 : 9-17.) 

2. Who composed this multitude? 

3. How were they arrayed ? 

4. Whence did they come ? 

5. Why were they there? 

6. What were they doing? 

7. With what were they done forever? 

8. What were they to have forever? 



Lesson 50. ALL THINGS MADE NEW. The New 
Jerusalem. 

Rev. 21 : 1 — 22 : 5. 

Note 66. — The vision of the heavenly throne and of the sealed book which the 
Lamb was found worthy to open (Lesson 49) was introductory to the series of visions 
in the main body of the book of Revelation. The present lesson covers the closing 
vision in that series. In both of these visions the imagery is sufficiently transparent 
to enable the reader to perceive the writer's main purpose. 

The case is different with the intermediate visions, which are so obscure that 
interpreters are still debating whether the prophecies embodied in them relate to the 
events of the seer's own time, and so were long ago fulfilled ; or whether they relate to 
the whole course of the church's history between the apostolic age and the end of 
the world, and so are partly fulfilled and partly unfulfilled ; or whether they relate to 
events clustering around the coming again of Christ at the end of the world, and so 
are yet wholly unfulfilled. There is, however, a general agreement that they picture 
the progress of evil, the conflicts of the church with it, and its final overthrow. This 
final victory over evil prepares the way for the concluding vision of the New Jerusalem, 
the consummation of the church's history in the perfected kingdom of God. 

GOLDEN TEXT: "He that overcometh shall inherit these things; 
and I will be his God, and he shall be my son." (Rev. 21 : 7.) 

SCRIPTURE, to be read in school or class : Rev. 21 : 1-8. 

DAILY SCRIPTURE READINGS. 

Monday Rev. 14 : 1-13. The Lamb, and the Blessed Dead. 

Tuesday Rev. 19 : 1 1-21. The £^ G ,,°* KlNGS AND L ° RD OF 

Wednesday. . Rev., ch. 20. The Millennium, and the Judgment. 

Thursday . . .Rev. 21 : 1-8. The New Universe. 

Friday Rev. 21:9-21; ) Description of the Holy City, the New 

Saturday Rev. 21 : 22 — 22 : 5. $ Jerusalem. 

Sunday Rev. 22 : 6-21. Conclusion of the Book of Revelation. 



148 Outline Bible Studies : 



ANALYSIS OF SCRIPTURE MATERIAL. 

JOHN'S VISION OF THE NEW JERUSALEM. Rev. 21 : 1—22 : 5. 

1. The New Universe. Rev. 21 : 1-8. 

2. Description of the New Jerusalem. Rev. 21 : 9—22 : 5. 

a. The city, its gates, wall, measurements, etc. (21 : 9-23). 

b. Its relation to the renewed earth (21 : 24-26). 

c. Its citizens (21 : 27). 

d. The river of life, and the tree of life (22 : 1, 2). 

e. The blessedness of its citizens (22 : 3-5). 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE NEW UNIVERSE. 

(Write answers in the margin.) 

1. After John's vision of the universal 

judgment, what did he see? (Rev. 
21 : 1, 2.) 

2. What did the Voice from the throne 

proclaim? (vs. 5.) 

3. In what sense were all things "new"? 

{Comp. 2 Cor. 5 : 17.) 

4. What is meant by the sea being " no 

more "? 

5. What are some of the old things that 

will not be found in that new world? 
(Rev. 21 : 1, 4, 22, 25, 27 ; 22 : 3.) 

6. What are some of the new things that 

will be there? (21:3; 22:1,2.) 

7. What preparation now will fit us for 

participation in that new order? 

Topic 3. 
THE NEW JERUSALEM. 

i . What did John see descending into this 
new earth? (Rev. 21 : 10 — 22 : 2.) 

2. With what previous description is this 

of the Holy City contrasted? (Rev. 
17:1.) 

3. How is this description to be under- 

stood? 

4. In what does the glory of the city con- 

sist? 

5. How is her security indicated? 

6. What is denoted by her measurements? 

7. What other characteristics are indi- 

cated ? 



Apostolic Teachings — Lesson 51. 149 



8. What may this vision have meant to (Write answers here.) 

those to whom John wrote? 

9. What practical truths does it teach us? 

Topic 3. 

THE BLESSEDNESS OF THE 
REDEEMED. 

i. With what does the vision of the Holy 
City close? (Rev. 22 : 3-5.) 

2. Why are seven particulars given? 

3. What is signified by the first of these? 

4. What, by the second ? 

5. What will be the nature of the service 

there? 

6. What is the supreme blessedness of 

the redeemed ? 

7. What badge of honor will they carry? 

8. What does the absence of "night" 

indicate ? 

9. To what high honor shall the redeemed 

be eternally exalted ? 



Lesson 51. JESUS TRULY THE SON OF GOD. 
John's Testimony to the Person of Christ. 

Selections from 1 John. Written between A.D. 80 and 100. 

Note 67. — Tradition reports that after John's release from Patmos he returned to 
Ephesus and spent the remainder of his life there. He seems to have lived nearly to 
the close of the century, and much longer than any other Apostle. 

At Ephesus he probably wrote the Gospel which bears his name. That it was written 
many years after the book of Revelation, and when he had acquired a much better 
mastery of the Greek language, must be inferred from the greater purity of style. 
Tradition affirms that it was written in his old age. That the other Gospels were 
already in circulation is implied by the way in which he supplements them, and inter- 
prets rather than narrates the life of Christ. He does not name himself as the writer, 
but internal evidence points unmistakably to its authorship by the disciple whom Jesus 
loved. 

The three short Epistles attributed to him, unlike the other New Testament Epistles, 
except Hebrews, have no name superscribed. But the language and style identify the 
writer with the author of the fourth Gospel. In the first of these, written when John 
was an old man, he presents certain truths as tests of Christian character, and warns 
his readers against a form of heresy then prevalent, which was derogatory to the 
nature of Christ. In this connection John presents his final testimony to the person 
and work of Christ, 



z§o Outline Bible Studies : 



GOLDEN TEXT : " He that hath the Son hath the life ; he that hath 
not the Son of God hath not the life." (i Jo. 5 : 12.) 

SCRIPTURE, to be read in school or class: 1 Jo., ch. 1. 



DAILY SCRIPTURE READINGS. 



Monday 

Tuesday 

Wednesday . 
Thursday . . 

Friday 

Saturday . . . 
Sunday 



1 T 2 • *7-2Q ' ' 1 Introductory. Walking in the Light. 

1 Jo., ch. 3. Being Righteous. Loving the Brethren. 

1 Jo., ch. 4. Testing the Spirits. Abiding in God. 

1 Jo., ch. 5. Prayer, Faith, and Knowledge. 

Jo. 1 : 1-18. The Word Made Flesh. 

Mt., ch. 3. God's Witness at the Baptism of Jesus. 

ANALYSIS OF SCRIPTURE MATERIAL. 



THE DIVINITY OF JESUS CHRIST. 1 Jo. 1:1-4; 2:18-28. 

1. John's Personal Testimony. 1 Jo. 1 : 1-4. 

2. John's Warnings against all Antichrists. 1 Jo. 2: 18-28. 

TOPICS FOR DISCUSSION. 

Topic 1. 

CERTAINTY IN RELIGION. 

(Write answers in the margin.) 

1. Why were John and the other Apostles 

so sure in their testimony to the 
person of Christ? (1 Jo. 1 : 1-3.) 

2. What did they try to prove by this 

testimony? 

3. How did they succeed in describing a 

Supernatural, or Divine, Man ? 

4. How have other writers succeeded in 

this? 

5. Why have they failed? 

6. What is the only possible explanation 

of the success of the Apostles? 

7. Has any other such life been lived on 

earth ? 

8. If Christ was the Supernatural, or 

Divine, Man, what is the value of 
His testimony as to the spiritual 
world ? 

9. What is the comparative value of 

other testimony or arguments con- 
cerning this? 

10. What, then, is our final ground of cer- 

tainty in religion? 



Apostolic Teachings — Lesson ji. iji 

Topic 2. (Write answers here.) 

ANTICHRISTS. 

1. What did John call the heretics 

against whom he warned his read- 
ers? (i Jo. 2 : 18.) 

2. In what sense does John probably use 

this term? 

3. Against what particular form of heresy 

is this Epistle apparently directed? 

4. On the contrary, what did John and 

the other Apostles teach ? 

5. How did he regard those who taught 

a different doctrine? (vs. 22.) 

6. What does a denial of reality of the 

incarnation involve? (vs. 23.) 

7. What, therefore, should all believers 

do? (vss. 24, 25.) 

Topic 3. 
SPIRITUAL AFFINITIES. 

1. Why had the antichrists gone out from 

the Christian community? (1 Jo. 
2 : 19a.) 

2. What would their continuance in fel- 

lowship have indicated? (vs. igd.) 

3. What is meant by " spiritual affinity "? 

4. What is commonly one evidence of 

conversion? 

5. To what did John point as an unmis- 

takable sign of God's children? (1 
Jo. 3:10, 11.) 

Topic 4. 
BOLDNESS AT CHRIST'S COMING. 

1. Why did John urge his readers to 

''abide" in Christ? (1 Jo. 2:28.) 

2. What is meant by abiding in Christ? 

3. How can believers do this? (vss. 24, 

25.) 

4. Who will be terrified at the Coming of 

Christ? 

5. How will His true followers regard it? 

(Is. 25:9.) 

6. What will it mean to them? 



152 Outline Bible Studies : 



Lesson 52. REVIEW OF LESSONS 40-51. 

Note 68. — Summary of Lessons 40-51. (1) The Later Years of the Three 
Great Apostles. — The abrupt termination of the Acts leaves Paul still imprisoned in 
Rome. After his release from this imprisonment he apparently made a fourth mission- 
ary journey, visiting Macedonia, Western Asia, Crete, Greece, and possibly Spain. 
The burning of Rome led to a severe persecution of the Christians in which Paul was 
probably re-arrested and taken to Rome, where after a severe second imprisonment 
he suffered martyrdom. 

Of the work of Peter, subsequent to his miraculous release from Herod's prison, 
the New Testament contains only a few hints. Tradition relates that his last work was 
in Rome, where he suffered martyrdom about the same time as Paul. 

Beyond John's own statement in the Revelation that he was banished to Patmosand 
received there the visions recorded in that book, nothing is known of his later work. 
There is probable truth in the tradition that he spent the last thirty years of his life in 
Ephesus, and died a natural death, about A.D. ioo, after having outlived all the other 
Apostles. 

(2) The Writings of this Period. — During Paul's first Roman imprisonment he 
certainly wrote the personal letter to Philemon and the Epistle of thanksgiving and 
counsel to the Philippians. The probability is very strong that here also, rather than 
at Caesarea, he wrote the Epistles to the Colossians and to the Ephesians, in order to 
stem the rising tide of heresy concerning Christ. Of the Pastoral Epistles, I Timothy 
and Titus were messages of personal instruction to these beloved helpers, called out 
by the exigencies of Paul's fourth missionary journey, while in 2 Timothy, written 
during the second Roman imprisonment, we have Paul's last inspiring words of faith 
and hope. 

The first Epistle of Peter was apparently designed to strengthen Christians against 
the Neronian persecution (A.D. 64-68). His second Epistle was probably of a later 
date than the first, and was directed against the heresy that men could live bad lives 
and yet be Christians. 

Of the writings of John, the Revelation probably took its coloring from the approach- 
ing destruction of Jerusalem. From the meager evidence that we have it seems credible 
that he wrote the fourth Gospel at Ephesus, between A.D. 80 and 90, and his three 
Epistles between A.D. 90 and 100. The second and third of his Epistles may have 
been written before the first, though placed after it because less important. 

GOLDEN TEXTS (The Closing Words of the Three Great Apostles) : 

PAUL: " Grace be with you." (2 Tim. 4: 22&.) 

PETER : " To him be the glory both now and for ever." (2 Pet. 3 : 18&) 

JOHN : " My little children, guard yourselves from idols." (1 Jo. 5 : 21.) 

DAILY SCRIPTURE READINGS. 

S::::::::::*Ti::$;£i. } *»* i** «.*«-. 
™ A D v AY . ::::::* 11 \ ; £k } p ^ <*-« ^— *~ 

Friday i Jo. 4:7-21; \ 

Saturday 1 Jo. 5 : 1-12; >- John's Last Words, 



Sunday 1 Jo. 5 : 13-21. 



Apostolic Teachings — Lesson §2. ijj 

GOLDEN TEXT RESPONSIVE SERVICE. 

(To be used in place of the regular Scripture Reading with this lesson. The numerals with 
the questions refer to the lessons of the quarter.) 

XL. Superintendent {or Teacher). What providential good did Paul 
perceive in the temporary flight of Onesimus from Philemon? 

Sunday-school {or Class). "Perhaps he was therefore parted from 
thee for a season, that thou shouldest have him for ever. 1 ' (Philemon, 
vs. 15.) 

XLI. What spirit did Paul exhort the Philippians to cultivate? 

" Have this mind in you, which was also in Christ Jesus." (Phil. 2:5.) 

XLII. In writing to the Ephesians, what position did he say that God 
had given to Christ? 

" He put all things in subjection under his feet, and gave him to be head 
over all things to the church.'" (Eph. 1 : 22.) 

XLI II. To what did Paul especially exhort Timothy? 
"Fight the good fight of the faith, lay hold on the life eternal." 
(1 Tim. 6: 12*2.) 

XLIV. What did he tell Timothy as to the Source of his strength and 
the secret of his contentment? 

" I can do all things in him that strengtheneth me." (Phil. 4 : 13.) 

XLV. In what sublime words did he review his past life and express 
his hope for the future ? 

" I have fought the good fight, I have finished the course, I have kept 
the faith : henceforth there is laid up for me the crown of righteousness, 
which the Lord, the righteous judge, shall give to me at that day." (2 
Tim. 4:7, &a.) 

XLVI. For what blessed experience did Peter praise God? 

" Blessed be the God and Father of our Lord Jesus Christ, who accord- 
ing to his great mercy begat us again unto a living hope by the resurrec- 
tion of Jesus Christ from the dead." (1 Pet. 1:3.) 

XLVI I. How did he encourage those who were spoken against for 
Christ's sake? 

"If ye are reproached for the name of Christ, blessed are ye; because 
the Spirit of glory and the Spirit of God resteth upon you." (1 Pet. 4: 
14.) 

XL VIII. What was Peter's closing exhortation? • 

"Grow in the grace and knowledge of our Lord and Saviour Jesus 
Christ." (2 Pet. 3:180.) 

XLIX. What promise was given John concerning those in heaven? 
" God shall wipe away every tear from their eyes." (Rev. 7 : 17b.) 

L. To whom is the heavenly inheritance promised? 
" He that overcometh shall inherit these things ; and I will be his God, 
and he shall be my son." (Rev. 21:7.) 

LI. What did John say concerning the true spiritual life? 
" He that hath the Son hath the life ; he that hath not the Son of God 
hath not the life." (1 Jo. 5 : 12.) 



154. Outline Bible Studies 



Note 69. — It is manifestly impossible to review all the topics which have been 
treated during the quarter. Some of the more important have therefore been selected 
and classified into groups, as follows. For Explanatory Notes, see the lessons 
referred to. 

TOPICS FOR DISCUSSION. 

Topic 1. 

THE PERSON AND PEACE OF CHRIST. 

(Write answers in the margin. ) 

1 . How did Paul describe the incarnation 

of the Son of God? (Phil. 2 : 6, 7 ; 
Les. 41.) 

2. How did John affirm the reality of the 

incarnation? (1 Jo. 1:1-3; Les. 
51) 

3. What did he call those who denied its 

reality? (1 Jo. 2:18, 22; Les. 51.) 

4. Having become man, how did the Son 

of God still further humble Himself ? 
(Phil. 2:8; Les. 41.) 

5. How did God reward Him? (Phil. 2 : 

9; Les. 41.) 

6. What was the divine purpose in this 

exaltation? (Phil. 2:10, 11; Les. 
41.) 

7. What is the relation of Christ to the 

universe? (Col. 1:15^-17; Les. 
42.) 

8. What is His relation to the Church? 

(Col. 1 : 18; Les. 42.) 



Topic 2. 
THE NEW TESTAMENT CHURCH. 

i . What did Paul say about the origin and 
purpose of the church ? (1 Tim. 3 : 
15; Les. 43.) 

2. What three orders of officers had the 

church at large? (1 Cor. 12:28; 
Les. 43-) 

3. What were the leading officers in each 

local church called? (1 Tim. 3:1; 
Titus 1:5; Les. 43.) 

4. What were the subordinate officers 

called? (1 Tim. 3:8; Rom. 16: 1 
(R. V. Margin) ; Les. 43.) 

5. Of the officers enumerated in Eph. 4: 

1 1 , which were peculiar to the apos- 



Apostolic Teachings — Lesson 52. 155 

tolic age, and which were perma- (Write answers here.) 

nent? 

6. What qualifications were required for 

"elders," or "bishops"? (1 Tim. 
3:2-7; Tit. 1:7-9; Les. 43.) 

7. What were required for deacons and 

deaconesses? (1 Tim. 3:8-13; 
Les. 43.) 

Topic 3. 
THE REVIEW OF MFE. 

1. In reviewing his life, how did Paul feel 

at having been called into Christ's 
service? (1 Tim. 1:12-14; Les. 
440 

2. What was his opinion of the gospel that 

he had preached? (1 Tim. 1:15; 
Les. 44.) 

3. What had been the supreme aim of 

his life? (Phil. 3:8-11; Les. 44.) 

4. What important lesson had he learned? 

(Phil. 4 : 1 1-13 ; Les. 44.) 

5. By what great hope did Peter encour- 

age suffering Christians? (1 Pet. 1 : 
3-9; Les. 46.) 

6. In view of martyrdom what could Paul 

truly say? (2 Tim. 4:6, 7; Les. 
450 

7. Of what was he certain? (2 Tim. 4: 

8; Les. 45.) 

8. Of what can believers be sure in life or 

in death? (2 Tim. 4: 17, 18; Les. 
45-) 

Topic 4. 
THE GLORIOUS CONSUMMATION. 

1 . What did Peter tell his readers about 

the approaching end? (1 Pet. 4: 
7; Les. 47.) 

2. How did he explain the delay of Christ's 

Coming? (2 Pet. 3 : 3-9 ; Les. 48.) 

3. How did he describe the end of the 

world? (2 Pet. 3 : 10-12 ; Les. 48.) 

4. Is this description to be understood 

literally or figuratively? 



156 Outline Bible Studies. 



5. Mention the Chief things that John Saw (Write answers here.) 

in his vision of heaven. (Rev. 4: 
2-6; 5: 1, 6, 7; Les. 49.) 

6. What was the theme of the "new 

song " that he heard? (Rev. 5 : 9^, 
10; Les. 49.) 

7. After the general judgment, what did 

he see? (Rev. 21:1-5; comp. 2 
Cor. 5:17; 2 Pet. 3:13; Les. 50.) 

8. What were the most striking features 

of the new Jerusalem? (Rev. 21 : 
10—22: 2; Les. 50.) 

9. In what does the eternal blessedness of 

the redeemed consist? (Rev. 7:15— 
17; 22: 3-5; Less. 49, 50.) 

10. How may we share in this glorious 

reward ? 



Nofo unto jjtm tfjat ts able to 00 eimbmg abunoantlrj abobe all 
tfjat trie ask or tijmfc, according to tjje painer tfjat rnorfcetfj tit us, unto 
fjtm be tfje glorrj tn t|je cfjurefj ano m Cjjrtst 3esus unto all genera* 
ttons for eber ano eber. &men. (IHpfj. 3 : 20, 21.) 

THE END, 



APPENDIX. 



Table of Abbreviations. 

App. Appendix to the lessons. A. V. The Authorized Version of the Bible — the one in. 
most common use. B. D. Bible Dictionary, in the Appendix. Cf. or Comp. Compare, e. g. 
For example, ff. The following verses or pages. L.XX. The Greek Old Testament, used in the 
time of Christ. MSS. Ancient Manuscripts of the Old or New Testament writings, pp. Pages. 
R. V. The Revised Version of the Bible, which is recommended for use with these lessons. 
"w. 8. Which see. An interrogation point inclosed in parentheses (?) and placed after a word or 
statement expresses doubt as to its correctness. 

In Scripture references, chapter and verses are indicated thus: Mt. 5: 8, which means Mat- 
thew, fifth chapter, eighth verse; Mt. 5:3-10, which means Matthew, fifth chapter, verses 3 
to 10 inclusive; Mt. 5 :3, 10, which means Matthew, fifth chapter, verses 3 and 10, but not 
the verses between them. A passage from more than one chapter is indicated thus : 7 : 9 — 9 : 13, 
which means the whole of the text from 7 : 9 to and including 9 : 13. In such cases the dash is 
twice as long as that used between verses in the same chapter. The small letters, a, b, c, added 
after a verse numeral (thus: Mk. 6: 6a), refer to the successive classes or evident divisions in the 
verse. The books of the Bible are commonly referred to by their first two or more letters ; the 
exceptions are Cant, for Song of Songs, or Solomon's Song; Mt. for Matthew; Mk. for Mark; 
and a few others which explain themselves. 



Table of Books Recommended. 

The Bible. — The Revised Version is earnestly recommended. Price, 40 cents, $1.15, $1.50, 
postpaid. Teacher's Edition with maps, notes, index, etc., ruby type, $6.00; minion type, $8.00. 
For Sunday-schools using the Authorized Version, the Oxford's Teacher's Bible with all the helps, 
ruby type, is recommended. Price from $2.00 to $7.00, according to binding. 

Next in Value. — Cruden: Concordance, $1.50; condensed, $1.00. Walker: Compre- 
hensive Concordance, excellent, $2.00. Schaff : Bible Dictionary, $2.00 net. Smith : Bible 
Dictionary; standard, $1.50. Burton: Records and Letters of the Apostolic Age; the Acts 
and Epistles arranged in substantially the same order as in these lessons; valuable notes; very 
useful, $1.50, net. 

Introductory Books. — Cambridge Companion to the Bible, 1893: Very valu- 
able; three editions, $1.00, $1.25, and $2.00, respectively. Oxford "Helps to the Study 
of the Bible": $1.50. A standard work, similar to the Cambridge Companion; one or both 
of these books should be in the hands of every teacher. Stiller : Introduction to the Acts of 
the Apostles; very helpful, $1.25. 

Commentaries on the Acts. — Abbott : Good for Sunday-school use, $1.50. Hackett : 
In "American Commentary"; more technical but a standard work, $2.00. Luniby : In 
"Cambridge Bible"; good, $1.10 net. Plumptre : In "The Handy Commentary"; fair in 
statement, $1.25. Stokes: In "The Expositor's Bible"; diffuse, 2 vols., $3.00. Parker: 
People's Bible, expository and homiletical, 3 vols., $4.50. Clark : Notes on the Acts; valuable 
for Sunday-school workers, $1.50. Rice: People's Commentary ; critical and popular, $1.25. 

History. — L.echler : Apostolic and Post-Apostolic Times, 2 vols., $5.00. Neander: 
Planting and Training of the Christian Church, a standard work, $3.00. Farrar : Early Days 
of Christianity ; vivid descriptions, 75 cents. Thatcher : A Sketch of the History of the 
Apostolic Church; one of the best handbooks on this subject, $1.25. 

Lives of Peter and John. — Robinson : Simon Peter, vol. i, Early Life, $1.00; vol. ii, 
Later Life; expository lectures, $1.25. Macduff: Footsteps of St. Peter, $2.00. Stalker: 
The Two St. Johns of the New Testament, $1.00. 

Lives of Paul. — Conybeare and Howson : Scholarly and popular, $3.00. Farrar : 
Graphic and eloquent, $2.00. Stalker: A model of condensation, 60 cents. Taylor: Popular, 
$1.50. Sabatier: Apostle Paul; development of Paul's system of thought, $2.00. Ramsay: 
St. Paul the Traveler and the Roman Citizen; fresh light on the history and archaeology of the 
Acts; a valuable reference book for teachers, $3.00. Forbes: Footsteps of St. Paul in Rome, 
75 cents. Stevens : Pauline Theology, $2.00. Goodwin : Harmony of the Life of St. Paul, 
$1.75. Pratt: The Life and Epistles of Paul Harmonized and Chronologically arranged in 
Scripture language, $1.25. 

Note. — For books marked " net " add 10 per cent if ordered by mail. All others sent postpaid 
on receipt of price. A special discount will be allowed if two or more books are ordered. Cor- 
respondence solicited. 

THE BIBLE STUDY PUBLISHING CO., 21 Bromfield St., Boston, Mass. 



Appendix: Notes o?i Lesson i. 



EXPLANATORY NOTES AND EEMAEKS. 

Remark 1. — These Notes and Remarks are designed to throw light on the Scrip- 
ture text, and on the Topics for Discussion in the lessons. It is recommended that 
they be studied carefully in connection with the lesson questions. They will assist to 
a better understanding of the passages and subjects referred to, and will affcrd much 
material for additional questions by the teacher. 

Lesson 1. Entering Christ's Service. 

Topic i. Preparation for Christ. Ps. 72:1-11, etc. Messianic prophecy 
was one of the most distinctive preparations of the world for the coming of Christ. 
It consisted of that series of predictions of the world's redemption which was given to 
the Hebrews, and which was embodied in their sacrificial worship and theocratic 
institutions, or was expressed in promises given through prophets, seers, and psalmists. 
Peter and John, as well as the other disciples of Jesus, had ardently cherished this 
national hope, and this naturally prepared them to accept the Messiah at His advent. 
3It. 3 : 1-6. The ministry of John the Baptist, himself the subject of Old Testament 
prophecy (Mai. 3:1; 4:5), was a direct preparation for the Messiah's advent. His 
preaching of repentance, and of baptism on confession of sin, had produced a pro- 
found impression. Among the multitude attracted to him at the Jordan were these 
Galilean fishermen. Unquestionably they were baptized by him, and through his 
preaching were led to look for the speedy appearance of the Messiah. Jo. 1 : 29-34:. 
In this announcement of Jesus as the long-expected Messiah, John the Baptist reached 
the culmination of his ministry (Jo. 3:28-30). This ministry had a twofold effect; 
(1) the moral quickening of the nation at large, and (2) the special preparation of 
certain individuals to become followers of the Messiah as soon as He might appear. 
His announcement of Jesus as " the Lamb of God " completed the process of prepara- 
tion in Peter and John whereby they were made ready for Christ. It will thus be seen 
that Holy Scripture, the preaching of God's word, and personal testimony, concurred 
in preparing these men for Christ. The same is largely true at all times. Lu. 18 : 13, 
etc.: Two kinds of preparation are needed for accepting Christ as a Saviour: (1) A 
consciousness of sin, and a conviction of the impossibility of saving oneself from its 
power, as shown in the prayer of the publican ; and (2) a knowledge of Christ as the 
One who has come " to seek and to save that which was lost" (Lu. 19 : 10; Jo. 20: 31). 
The first is the work of the Holy Spirit in the soul; while the second comes largely 
through the preaching of the Gospel, faithful instruction in God's word, and personal 
testimony as to Christ's willingness and power to save all who come to Him. The duty 
of imparting this necessary knowledge of Christ as a Saviour rests not only on preachers 
and Sunday-school teachers, but on every one who loves and serves Him. 

Topic 2. Seeking Christ. Jo. 1:35. John, the writer of the Fourth Gospel, 
never names himself in his narrative. From his indirect way of speaking of himself it 
has justly been inferred that he was one of the two disciples of the Baptist who heard 
the latter announce Jesus, and straightway followed Him. It is not stated, but implied, 
that Peter and James as well as John and Andrew were also disciples of the Baptist at 
this time. Jo. 1:41. The fact that John and Andrew had "found" the Messiah 
implies that they had been looking for Him. Not they only, but the whole nation, were 
eagerly expecting Him at that time. The scribes and Pharisees who had scornfully 
rejected the baptism of John (Lu. 7 :3o) were not likely, however, to surrender their 
authority to One whose coming was heralded by a call for a moral reformation. 

Topic^. Accepting Christ. Jo. 1:35. See above, under Topic 2. Jo.l: 

37, 42. The readiness of Peter and John to leave the Baptist and to follow Jesus 
does not indicate a disposition to slight their former master, but a quick perception of 
the fact that his mission was not to attach them to himself, but to prepare them for im- 
mediate attachment to the Messiah when He should appear. Lu. 2 : 25, 38. The 
great body of the Jewish people looked for a descendant of the house of David, who 
would overthrow the Roman Empire, and establish Israel's supremacy over the world. 
That this gross conception was to some extent shared by Christ's disciples appears 
repeatedly (Mt. 18 : 1 ; Mk. 10:35-37; Acts 1:6); but that there were pious individuals 
whose expectations corresponded more to the spiritual ideals of the prophets is plainly 

a 



Appendix : Notes on Lesson 2. 



seen in the case of Simeon and Anna who were looking for " the consolation of Israel " 
(Lu. 2: 25-39J. To this class of pious Israelites who cherished a purer hope than 
the multitude, Peter and John clearly belonged. 

Topic 4. Giving up All for Christ. Mk. 1 : 17. In the command, " Come ye 
after me," Jesus intimated that at no time in their future work would the disciples be 
called to do or to suffer that wherein He, their Master, had not already preceded them. 
By the expression " fishers of men " He signified their change of occupation. As 
hitherto they had gathered fish into their nets, so henceforth they were to gather men 
into the kingdom of heaven. 

Topics. Bringing Others to Christ. Jo. 1:41. Andrew brought Peter to 
Christ. It was an easy task, requiring only a few minutes perhaps ; but apparently it 
was the most important, as it is the only recorded, fact in Andrew's service for Christ. 
The bringing of Peter to Christ had an incalculable influence on all the subsequent 
development of the church. If we ourselves cannot render conspicuous service for 
Christ, perhaps we may bring to Him some one who can. From the fact that John 
says that Andrew sought his brother Simon first, some have inferred that Andrew's 
example led John to seek his brother James, and thus to bring to the Lord the one 
who was to be the first of the disciples to die for Him (Acts 12 : I, 2). 

Topic 6. Unquestioning Obedience. Liu.5:4, 5. Our Lord's command to 
put out into the deep and let down the nets was evidently given in the early forenoon 
when all previous experience had taught these men the uselessness of fishing. But, 
though Peter had not faith enough to believe, he had wisdom enough to obey. 
Thereby he and those with him were taught the important lesson that in all their future 
work, their first duty and most open way to success, no matter what the circumstances, 
was in unquestioning obedience to Christ. 

Topic j. The Divine Call. Mk. 1 :17. Peter and John were called not only 
to follow Christ in the sense that all men are called to do this, but to the special work 
of fishing for men (see above, under Topic 4). The corresponding special work to 
which men are called to-day is that of the Christian ministry, though it is also the duty 
of all Christ's disciples to be " fishers of men." 



Lesson 2. In the School of Christ. 

(See Remark 1, Lesson 1.) 
Topic i. Lessons in Faith. Mk.5:36. Our Lord's words to Ja'irus, " Fear 
not, only believe," were a sublime lesson in the value of faith, not only to the ruler 
himself but to the disciples. Among the few who were admitted to witness the amaz- 
ing miracle that followed were Peter and John. Mt. 14 : 31. Note that Jesus did 
not reprove Peter for his presumptuous request, but for his " little faith." Peter really 
showed extraordinary faith in proposing to walk to Jesus on the water ; but having 
actually proved the power of Christ's word by doing so, his "little faith" showed 
itself in the fact that it gave out through fright before it had accomplished its purpose. 
Faith, however great, needs constancy, or it fails of its aim. Faith in Christ as a 
Miracle-worker, while a basis for faith in Him as the divine Redeemer, must not be 
confounded with it. They are alike in that both are confidence in His ability to do 
things impossible for men. They are unlike in that one relies on His divine power to 
bring about a certain result in the realm of matter, while the other relies on His divine 
love to bring about a certain result in the realm of one's own spirit. The one issues 
in an event ; the other in eternal life. 

Topic 2. Lessons in Knowledge of Christ. Mt. 16:17. In the school of 
Christ, Peter was taught not only by our Lord but by the Father. This was seen in his 
great confession of Jesus as the Son of the living God. Mt. 16 : 21-23. The great 
ideas in Peter's confession were the Messiahship and divinity of Jesus. These ideas 
Jesus accepts, but lest His disciples should draw false. conclusions from these facts, He 
immediately informs them that His Messianic work can be accomplished only through 
His suffering and death. This is the connecting link between this incident and the 
preceding one. In the suggestion of Peter that Jesus could fulfil His mission in some 

Hi 



Appendix : Notes on Lesson 3. 



easier way, Jesus recognized the essence of the Satanic temptations in the wilderness ; 
hence the severity of His rebuke. The atonement is the heart of the Gospel. 

Topic 3. A Lesson in Forgiveness. Mt. 18 : 21, 22. The duty of forgiveness 
is not to be measured by figures. It has no limits. This duty, however, " rests on the 
supposition that we believe the man sincerely repents (Lu. 17:4). Otherwise we are 
not bound to forgive even once, in the full sense of restoring to confidence and affec- 
tion." — Broadus. Even when persistence in wrong-doing compels us to take extreme 
measures against an offender (Mt. 18 : 17), the spirit of forgiveness should incline us 
to watch for and welcome the first sign of repentance on the part of him who has done 
the wrong. 

Topic 4. Lessons in Toleration and Kindness. Lu. 9:49, 50. John's 
attitude toward the exorcist was based on the idea that no one could be doing the 
Lord's work unless he did it in a certain way. This is the basis of all sectarian intoler- 
ance, modern as well as medieval. Christ's rebuke (vs. 50) implies that under ordi- 
nary circumstances it is fair to presume that other people are friendly and well-inten- 
tioned, that their ostensible efforts to serve the Lord are genuine, unless we have 
evidence to the contrary. This is the rule of charitable judgment. Lai. 9 : 51-56. 
Toward the inhospitable Samaritans John's intolerant Jewish spirit developed, through 
personal slight of Jesus, into vindictiveness. Christ's rebuke of him was a rebuke of 
all unkind, revengeful spirit. The Christian's model is that of Him " who, when He 
was reviled, reviled not again " (1 Pet. 2 : 23). 

Topic 5. A Lesson about Rewards. Mk. 10:30. The promise of a hun- 
dredfold restoration " now in this time " to those who give up all for the sake of Christ 
and the Gospel, cannot be taken literally, for in that sense it was not fulfilled even to 
the Apostles. It refers to the spiritual reward that comes through every real sacrifice 
for Christ. This fills the soul with the highest joy, and thus the hundredfold is given; 
witness the lives of saints, martyrs, and missionaries. Material good is not counted 
among the rewards of the kingdom. It tends to draw the soul away from God. 
Those who have most of the spirit of Christ have the greatest rewards. We are slow 
to believe this because we place false values on material as compared with spiritual 
blessings. 

Topic 6. Lessons in Humility. Mk. 10 : 35-45. The ambitious requests 
of James and John were diametrically opposed to that spirit of humility which should 
always mark the followers of Christ. Humility is a disposition that "vaunteth not 
itself, is not puffed up, doth not behave itself unseemly, seeketh not its own " (1 Cor. 13 : 
4, 5). It is one of the fruits that grow upon the tree of love ; and as love, rather than 
selfishness, is the foundation of Christian character, so humility is a virtue peculiar to 
Christianity. Jo. 13 : 2-10. Peter, as well as the rest, needed to be taught that the 
road to greatness in Christ's kingdom lay in the direction of willingness to do the 
humblest service. 

Lesson 3. The Testing of Character. 

(See Remark 1, Lesson 1.) 
Topic 1. Deserting Christ. Mt. 26 : 56. At the first appearance of personal 
danger all the disciples forsook Christ and fled, unmindful of the demands of either 
gratitude or love. He rejected the rash and foolish defense that Peter attempted. But 
who can tell how much He was comforted by John's loving and sympathetic presence 
during His trial and crucifixion or how greatly he would have prized similar faithfulness 
in His other disciples. They were eager to be with Him when they anticipated earthly 
rewards (Mk. 10: 35-45), and even fell into disputes as to their relative greatness in the 
coming kingdom (Lu. 22 : 24) , but were unwilling to follow Him in the path of suffering. 
So "Jesus hath now many lovers of His heavenly kingdom, but few bearers of His 
cross. He hath many desirous of consolation, but few of tribulation. He findeth many 
companions of His table, but few of His abstinence. All desire to rejoice with Him, 
few are willing to endure anything for Him." — Thomas a Kempis. 

Topic 2. Denying Christ. Jo. 18 : 17. Peter denied his Lord on three sepa- 
rate occasions : {a) To the maid who admitted him : (b) as he was warming himself 

iv 



Appendix : Notes on Lesson J. 



by the fire in the courtyard ; and (c) about an hour later when he had withdrawn into 
the forecourt of the palace. The first denial might be palliated in some measure by 
the suddenness of the temptation ; the other two were deliberate falsehoods and 
perjuries forced upon Peter by the necessity of maintaining himself in the first lie. One 
sin seldom stands alone. It is the seed from which springs up a great crop of evil 
deeds. Besides, evil deeds when repeated tend to cohere into habit, and habit to 
harden into character. Spoken words with oaths and curses are not essential to a 
denial of Christ. Silence when He is ill spoken of or when His cause is reviled is 
equally effective. 

Topic j. Spiritual Overthrows. Mt. 26:33. Peter's excessive self-confi- 
dence was the direct cause of his downfall. It was manifested first in his vehement prot- 
estations of faithfulness to Jesus under all circumstances, and again (Mt. 26:51) in 
his rash and foolish attack on Malchus. His following Jesus afar off (Mt. 26: 58), in- 
stead of closely as John did, showed rapidly failing loyalty to Christ, and gave Satan 
(Lu. 22 : 31) the very opportunity he sought. The first attack came through a maid 
servant (Jo. 18 : 17), and was twice renewed (Mt. 26: 69-74) through her companions 
in the courtyard. Peter fell before it, and for the time being Satan's victory over him 
(Lu. 22 : 31) seemed to be complete. He alone is safe who trusts himself in nothing, 
but Christ in everything. 

Topics Spiritual Restorations. 1ju.22:62. Peter's repentance made it 
possible for him to be restored to divine favor. It removed the barrier between him 
and Christ so far as it was possible for him to remove it. Nothing then remained ex- 
cept for Christ to forgive and restore him. This He was eager to do. He prayed for 
His erring disciple before he sinned (Lu. 22:32a), He sent word to him from the 
tomb (Mk. 16: 7), He appeared to him first of the Twelve (Lu. 24: 34), and publicly 
restored him to apostleship by the Sea of Galilee (Jo. 21 : 15-17). His readiness to 
forgive far outruns our desire to be forgiven. Iju. 22 : 32a. But for Christ's inter- 
cession and His redemptive work every fall into sin would be final and fatal. He goes 
after the straying sheep and searches for the lost coin. He is our Advocate and 
Intercessor with the Father (1 Jo. 2:1; Heb. 7:25), and our sympathizing High 
Priest (Heb. 4 : 15). With this more than human interest for us on the divine side of 
our spiritual life, it is wholly our own fault if we fail of constant and growing fellowship 
with God and with our Lord Jesus Christ. 

Topic 5. Spiritual Steadfastness. Jo. 18 : 15, 16. Though John doubtless 
was included with " all the disciples " (Mt. 26 : 56^) who forsook the Master when He 
was arrested, he recovered his courage quickly enough to enter with Jesus into the 
high priest's palace, where, without any attempt at concealment, he witnessed the trial. 
It does not appear that any of the other disciples were present at this time, and prob- 
ably the only friendly face that greeted Jesus during this awful night was that of the 
faithful John. His conduct during these trying hours must have been an inex- 
pressible comfort to our Lord. He remained near Christ during His crucifixion 
(Jo. 19:26) and witnessed everything that took place to the very end (Jo. 19:35). 
His fearlessness was not only a comfort to Christ, but his own safeguard from the 
temptation that caused Peter's fall. No one thought of questioning where he stood. 
Timidity in acknowledging Christ as our Saviour and Lord sets us on the crumbling 
edge of a precipice ; boldness in avowing ourselves His followers plants our feet on a 
rock where temptations assail in vain. 

Topic 6. Loving and Following Christ. Jo. 21:15-19. When Jesus 
three times asked Peter if he loved Him, He put to him the test question of Christian 
character. Love to Christ, trustful allegiance to Him as our divine Saviour and the 
consequent consecration of one's life to His service, are fundamental in His disciples. 
God's love in sending His Son to earth is the highest manifestation of Himself. It 
reveals what He is, for " God is love." Our response to that love in loving Christ is 
the highest exercise of our spiritual nature. Through it we are brought into close fel- 
lowship with Him who is not only our Lord and King, but our most loving Friend. The 
proof of our love is not in our words, but in our deeds. To " follow Christ " is to do 
His will, to manifest His spirit in our lives, to obey His commands, to do our utmost 

V 



Appendix : Notes on Lesson 4. 



to build up His kingdom both in ourselves and in the world about us. This, and no 
amount of empty profession, is the abiding test of Christ's love. 



Lesson 4. The Power of the Spirit. 

Topic 1. The Descent of the Spirit. Acts 2 : 1. The day of Pentecost 

was peculiarly fitted for the manifestation of the Holy Spirit. It was a festival, per- 
haps even more popular than the Passover; great multitudes of strangers were 
attracted to Jerusalem, who would become witnesses of the event, and carry the news 
to the utmost parts of the Roman Empire. Occurring only ten days after the ascen- 
sion it was far enough removed to stimulate the faith of the believers, but not so far 
as to discourage it. Pentecost was the harvest festival, and to the Jewish mind, quick 
to discern the force of symbols, it was especially appropriate as a witness of the first 
great spiritual harvest in the Christian church. 

As to the precise time when this mighty revelation of the Spirit's power would occur 
the disciples were left in ignorance. Their only duty was to pray and wait. By prayer 
and unity of spirit they were made ready for the blessing when it came. The words 
" with one accord " in the A. V. (Acts 2: 1) doubtless express a fact, even though not 
having sufficient MS. authority to warrant their insertion in the R. V. A twofold unity 
marked the waiting disciples : (a) outward, in that they all, the humblest as well as 
the more conspicuous, were together in one place. The ordinary pursuits of life had 
no power to keep them away from the assembly of believers ; {b) i?iward, in that a 
spirit of absolute harmony prevailed among them. Their hearts were filled with one 
intense desire, and this found expression in the prayers that rose like incense to the 
throne of grace. 

Topic 2. Manifestations of the Spirit. Acts 2 : 2-4. The sound, the 
rushing wind, the fire, the foreign tongues were the sensible, but transient, manifesta- 
tions of the Spirit's presence on the day of Pentecost. The inward illumination, the 
spiritual power over men, the ability of the Gospel to overleap all barriers of language 
and nationality in its progress through the world, were the abiding features of the day. 

Our Lord's promises concerning the illuminating and convicting power of the Holy 
Spirit were wonderfully fulfilled at Pentecost both in the subject matter and in the 
effects of Peter's address. Neither his insight into the meaning of prophecy, nor his 
apprehension of the person and work of Christ, nor the conversion of the three 
thousand, would have been possible without the Spirit's aid. The Spirit's presence in 
the church is now recognized by His quickening and regenerating power in the human 
soul, by His application of divine truth to the mind and heart, and by His sanctifica- 
tion of the entire life to the service of God. It is through the unwillingness of the 
world to receive or yield to the Spirit and so come to a saving knowledge of Christ, 
that its greatest need remains unsatisfied. 

Topic 3. The Spirit's Power in the Church. Acts 2:4£. The Holy 
Spirit dwells in the church as a living and inexhaustible energy. The indwelling of 
this almighty Spirit distinguishes the Christian church from all other organizations. 
He is sent from heaven by the exalted Christ to perpetuate His presence, and to con- 
tinue and complete His work (Acts 2: 32, 33). The power of the Spirit is shown in 
creating and sustaining spiritual life. He works through the church for the renewal 
of the world. 

Topic 4. The Power of the Spirit in the Preaching of the Gospel 
Acts 2 : 4:d, 14-36. Peter and those with him were filled, inspired, by the Holy 
Ghost. Without overriding their personalities, He used them as instruments for giv- 
ing Christ's message to the world. Peter and the rest spoke " as the Spirit gave them 
utterance." His sermon is a most " convincing proof of the Spirit's presence. In its 
adroitness, in its analysis, in its steering clear of Jewish prejudices, in its appeal and 
effect, it is without a peer among the products of uninspired men. As an example of 
persuasive argument it has no rival. . . . And yet it is the work of a Galilean fisher- 
man, without culture or training, and his maiden effort." — Stifier. The sermon cul- 
minated in the demonstration that Jesus of Nazareth by His resurrection, ascension, 
and the outpouring of the Spirit had proved Himself to be the Messiah. The prac- 
tical effect of the sermon was to lead men to obey Christ, and this should be the 
immediate aim of every sermon. 

vi 



Appendix : Notes on Lesson 5. 



Liesson 5. Christianity and Philanthropy. 

Topic 1. Giving Such as We Have. Acts 3:6. A common excuse for not 
relieving the needs or sufferings of others is the lack of means, as if money were the 
sole requisite to this end. True, money often alleviates immediate distress, but money 
alone would not have helped the man who had fallen among thieves and was left half 
dead by the wayside. The personal help, the kind words of sympathy, the oil and the 
wine, the readiness to sacrifice time, thought, strength, affection, this was worth more 
than the few pence expended, and is the most important element in true philanthropy. 
This is the fundamental principle in the college settlement and other similar move- 
ments. What the deserving poor most need is not money, but a friend ; every one 
can be friendly to some poor soul even if unable to bestow the lower gift of alms. The 
Apostles gave such as they had ; when the church generally does this the millennium 
will dawn. Spiritual riches benefit men more than wealth or genius. Those riches every 
believer may possess, and, unlike material riches, the more we give the more we have. 

Topic 2. Christianity and Human Suffering. Acts 3:8. The Lord 
Jesus came to redeem the whole man from the power of evil. When He sent forth 
His disciples to herald the advent of the kingdom of God, they were also given power 
to heal the sick, and to cast out demons. In the struggle for existence natural law has 
no compassion for those whose weakness unfits them to contend with the strong and 
aggressive, and they perish. But Christianity comes with a message of hope and com- 
fort to the poor and weak, to the wounded and fallen, and tells them of a higher than 
natural law, the law of love, which makes them in a peculiar sense the object of the 
divine solicitude. It is that law which in the family surrounds the weakest member 
with the tenderest protection and aid, and which in God's family begets a spirit of 
universal sympathy and helpfulness, for it teaches men to look upon God as their 
Father, and upon other men as their brethren. Hence wherever Christianity pene- 
trates, it seeks to assuage suffering. Hospitals, asylums, almshouses, homes for the 
aged, blind, deaf, and incurables, spring up like flowers in its pathway. Outside of 
Christian lands one looks in vain for such evidences of human sympathy and brother- 
hood. 

Topic 3. Sins of Ignorance. Acts 3:17. The ignorance of the Jewish 
^people and their rulers as to the nature of Jesus of Nazareth was not entire, but 
partial. To any candid mind He gave satisfactory proofs of His claims to be the 
Messiah, even before His resurrection, which was the crowning proof. But the Jews 
were not candid. Blinded by their prejudices they rejected and crucified Jesus be- 
cause they believed Him to be an impostor dangerous to the authority of the religious 
rulers and to the stability of the state (i Cor. 2:8). Had they been convinced that 
He was the Messiah and nevertheless crucified Him, their guilt would have been still 
greater. This partial ignorance did not, however, excuse or justify them. At best it 
could be offered only as a palliation of their crime. Ignorance cannot now be pleaded 
as an excuse for rejecting Christ by any one who lives under the light of the Gospel ; 
for to His own testimony and that of His Apostles is now added nearly nineteen cen- 
turies of absolutely unanswerable evidence. 

Topic 4. The "Name" and Its Power. Acts 3:13, 14, etc. This dis- 
course of Peter is remarkable for the many appellations given to our Lord. " Serv- 
ant" is the conspicuous title of the Messiah in the second part of the book of Isaiah 
(42: 1; 52: 13; 53: 11). In Ps. 16: 10 He is called the " Holy One," and in Zech. 
9: 9 He is spoken of as "just " or " righteous." " Prince of life " signifies author of life 
in the fullest sense of the word. He is " the Christ," that is, " the Messiah," and " that 
prophet " to whom all preceding prophets pointed, and in whom prophecy found its 
consummation. To use the name for the person was a common Hebrew practice of 
which both the Old and New Testaments give frequent examples. This usage is con- 
spicuous in the case of the divine name. " The name of Christ is used in the New 
Testament of all those things which, in hearing or recalling that name, we are bidden 
to recognize in Jesus and to profess, accordingly, of His messianic dignity, divine 
authority, memorable sufferings, in a word, the peculiar services and blessings be- 
stowed by Him on man, so far forth as these are believed, confessed, commemorated." 
— Thayer. 

vii 



Appendix : Notes on Lesson 6. 



Topic 5. The First Demand of the Gospel. Acts 3 : 19. Repentance 
means a change of mind. The repentance which Peter urged upon his hearers was 
primarily a change of mind respecting Jesus as the Messiah. This would involve an 
acceptance of His claims concerning Himself, a genuine sorrow for participation in 
the crime of His crucifixion, a confession of faith in Him, and a loving obedience to 
His commandments. A genuine repentance to-day includes an acknowledgment of 
sin, and an abandonment of sin. This is the first demand with which the Gospel 
meets even,- man, and until he has complied with it he is not in position to perform 
any other religious duty. ' 

Lesson 6. Suffering for Christ. 

Topic /. Preaching the Resurrection. Acts 4:1. "Our Lord's teaching 
came specially into conflict with the Pharisees and their mode of thought. He 
denounced mere external worship, and asserted the spiritual and inner character of 
true religion. That was the great staple of His message. The Apostles, on the other 
hand, testified and enforced above everything else the risen, the glorified, and the con- 
tinuous existence in the spirit world of the Man Jesus Christ. And thus they came 
into conflict with the central doctrine of Sadduceeism which denied a future life. 
Hence at Jerusalem, at least, the Sadducees were ever the chief persecutors of Chris- 
tianity." — Stokes. The Apostle saw clearly that if the resurrection of Christ were 
proved, then His divine character, and the truth of every declaration made by Him 
would follow. On the other hand, a disproval of the resurrection of Christ as an 
historical fact would at once sweep away the foundation of Christianity. 

Topic 2. Persecution for Righteousness's Sake. Acts 4:3. The reli- 
gious rulers in Jerusalem were content to ignore the Apostles and their work until they 
perceived that the immense popular influence of those men foreboded danger to their 
own authority and privileges. The Sadducees, moreover, exhibited the very essence 
of bigotry. Not only would they not believe in the doctrine of the resurrection, but 
they were determined by violent means to keep other people from believing it. Their 
persecuting zeal was not inspired by love of truth, but in part by self-interest, and ir> 
part by blind prejudice in which they showed the bitterness which almost always 
attaches to error in its conflict with truth. They ignored the fact that persecution 
always benefits the church by sifting out false professors, and by deepening and* 
intensifying its spiritual life. 

Topic s- Christian Courage. Acts 4 : 13. The Sanhedrin were amazed ai 
the high moral courage of Peter and John in witnessing to facts which could not bur 
be exceedingly offensive to those who listened to them. They did not understand that 
the principal reason for the Apostles' courage was because they were filled with the 
Holy Spirit (vs. 8). They did, however, remember that these men had been closely 
associated with Jesus and may naturally have supposed that they had caught some of 
His courageous spirit. It is always true that he who is filled with the Spirit, and has 
learned to be much with Christ will not be afraid to face Christ's enemies. He will be 
able to testify- of things that he has seen and heard; not human opinions, speculations, 
systems, or dogmas, but historical facts that rest on immovable foundations, and divine 
truths that have been wrought into and tested by experience. With such a foundation 
for faith and with a courage born of long and intimate fellowship with Christ, the 
weakest man can stand against the world. 

Topic 4. Salvation Through Christ Only. Acts 4:12. Peter spoke of 
salvation "in a name," because the name of Christ stands for the person of Christ. 
There is and can be no salvation out of Christ, since man cannot save himself, and 
God has provided no other Saviour. " Few, perhaps, will now actually substitute 
something for Christ, and deliberately say, ' I will not be saved by Christ.' But . . . 
many will try to put something along with Christ. Men try to join their own name 
with Christ's ; ... or the church and Christ; or even, in subtle forms, the Bible and 
Christ; or feeling and Christ. All are wrong if they are set in the first place with 
Christ ; and all may be good if kept in their proper second placed — Pulpit Com. 

Topic 5. Moral Gravitation. Acts 4 : 23. Every man when free to move 
in the direction of his moral instincts gravitates toward that which is congenial to 

via 



Appendix : Notes on Lesson J. 



him. The Apostles when set free by the Sanhedrin did not seek the company of those 
who were indifferent or hostile to Christ, but. of those who loved Him and believed in 
Him. So " when free every one goes to his own company ; to the bar-room, ball-room, 
theater, gambling-house, club-house, or home, to see the sick, or to the place of prayer. 
At death all will go to ' their own ' ; to those of like spirit with themselves." — Rice, 



Lesson 7. Obeying God, not Men. 

Topic i. Hypocrisy in the Church. Acts 5 : 1-3. The fact that Ananias 
gave to the Lord a part, perhaps the larger part, of the price obtained for his posses- 
sions, was in itself a praiseworthy act. But he wanted the reputation of giving all while 
withholding a part. To this end he acted a lie, as many do who will not deliberately 
utter one. Perhaps with much ostentatious display, and many pious phrases he laid 
his gift at the Apostles' feet. His sin consisted in trying to combine a reputation for 
extraordinary piety with an avarice that scrupled not at lying to God and defrauding 
Him of that which had been ostensibly devoted to His service. He made two fatal 
mistakes, (a) in supposing that what he excused to his conscience as only a trifling 
departure from rectitude was not a heinous sin, and (o) in supposing that some apparent 
good connected with a transaction counterbalances a gross evil. Like Ananias, many 
enter the church who desire the advantages derived from being thought true, righteous 
and religious, without being such. Fraud, falsehood, and false pretenses are freely 
employed to keep up the semblance of piety. But " in the sight of the world, true God- 
liness is discredited by each fresh exposure of the hypocrite. The defamers of God's 
people are encouraged to say that there is no such thing as the pure love of God, and 
disinterested obedience to His will ; and they argue that the most consistent livers are 
only the best dissemblers." — Pulpit Com. We need to guard against every subtle 
approach of that vanity and greed which inspired Ananias and Sapphira, and to 
remember that as their hypocrisy was uncovered, so, sooner or later, every hypocrite 
will stand revealed. 

Topic 2. Salutary Punishments. Acts 5:5,10. The awful punishments 
which befell Ananias and Sapphira were announced by Peter, but inflicted by the Lord. 
Their act was a sin not only against the holiness of God, but against the holiness and 
purity of the church which was just beginning its divine mission in the world. This 
character of the church was emphasized by such a startling display of judgment. ... It 
was a salutary check to those within the church who might be tempted in the same way, 
and a warning to hypocrites outside the church not to intrude within its fold. The fact 
that hypocrisy in the church is not constantly punished by the immediate destruction 
of the hypocrite, does not prove that hypocrisy is any less hateful in God's eyes, but 
that He suffers them to be overtaken by natural, rather than supernatural, penalties for 
sin. 

Topic j. Obeying God, not Men. Acts 5 : 29. The New Testament is explicit 
about the obligation to obey civil rulers (Rom. 13:1-5; Titus 3 : 1 ; 1 Pet. 2 : 13-17), 
but this duty is subordinate to the greater one announced by Christ, of rendering to 
God the things that are God's (Mt. 22:21). Peter, in defending himself and his 
fellow-apostles for violating the explicit command of the Sanhedrin, rested his case on 
a principle which is often evaded, but never openly denied. As our Creator and Up- 
holder, the righteous and holy Sovereign of heaven and earth, the Giver of every good 
gift, the One on whom we depend absolutely for life with all its capacities and joys, we 
owe to God a loving and grateful obedience that precedes all other claims. His will is 
the supreme law of the universe. All human authority should be exercised in the fear 
of God and for the good of those who are subject to it. The responsibility of office is 
laid on rulers, not for their own self-aggrandizement, but for the service which they are 
able to render for the common good. Whether born or elected to office their authority 
is derived primarily from God. Their duties pertain to secular matters, and in no case 
are they permitted to intrude into the domain of conscience. Authority there belongs 
to God only. All the religious persecutions of the world have arisen from a disregard 
of this principle. By quietly submitting to the penalties inflicted by the rulers (vss. 
40-42) , the Apostles showed that they recognized their authority even while disobeying 
it. An attempt to overthrow any form of government can be justified only where it has 

ix 



Appendix : Notes on Lesson 8. 



become so corrupt and oppressive that the evils attending a revolution are manifestly 
less than those consequent on a continuance of the government. 

Topic 4. Fighting against God. Acts 5:38, 39. In all the higher affairs 
of life God's will may be so clearly ascertained that opposition to it can result only from 
wilful blindness. The Jewish rulers had ample opportunity to learn the nature of the 
works by which the teachings of the Apostles were accredited. But instead of doing 
this, they sought to suppress them by force, and so were actually found fighting against 
God. 

Lesson 8. Worldliness in Religion. 

Topic 1. Religious Leaders, True and False. Acts 8 : 5, 9, 10. Philip 
preached Christ, and lived only for Him; Simon glorified his own name and lived 
only for himself. The one was moved by a spirit of divine and self-sacrificing love 
that sought by every means in its power to lift fallen and sinful men into eternal life 
and the joy of fellowship with God. The other was moved by a spirit of pride and 
greed that sought to use men, even to destroy them, for the sake of winning admiration 
and wealth. False religious shepherds by their selfishness quickly reveal the fact that 
they care nothing for the sheep, but only for themselves. Philip, it will be seen, over- 
came the fatal spell of the sorcerer upon the people of Samaria, not by denouncing 
him, or by arguing with him, but by quietly ignoring him and steadfastly preaching 
Christ. 

Topic 2. Worldliness in the Church. Acts 8: 13. The belief professed 
by Simon Magus was at most only an intellectual faith that left the heart and life 
unrenewed by divine grace. " He may not have been wholly insincere at first, but 
soon showed that he had no correct views of the gospel, that he was a stranger to its 
power." — Hackett, It is possible that, in his utter spiritual blindness, he may have 
supposed the miracles wrought by Philip to have been due to some unusual mastery 
over supernatural powers, and that if he could only possess himself of his secret he 
might reap still richer harvests of gain. For this reason he was baptized and attached 
himself to Philip. But in trying to purchase the spiritual power possessed by the 
Apostles, he showed that his heart was yet imprisoned in the bonds of iniquity. His 
sin consisted in his readiness to prostitute holy things to the base end of self-aggran- 
dizement. It was the same spirit as that which to-day leads people to join the church 
for the sake of social advantages, increased respectability, business credit, " supposing 
that Godliness is a way of gain " (1 Tim. 6:5, 1. c, R. V.). But worldliness, that is, 
devotion to such earthly interests as rank, riches, pleasure, fashion, etc., that seduce 
men away from God, reveals its power more or less over almost all followers of Christ. 
Many of them are led away by the pursuits and frivolities of the world until religion 
comes to occupy the second instead of the first place in the heart. This is the beset- 
ting sin of the church. It strips the church of spiritual power, as Samson was shorn 
by Delilah of his divinely given strength. God constantly calls His people to come 
out from the world and to be peculiar, and yet His people are constantly slipping back 
into conformity with the world. In spite of all these discouragements the progress of 
His kingdom in the world and the assurance of its ultimate triumph should fill every 
believer with joy and confidence. 

Topic 3. Purchasing the Gift of God. Acts 8 : 18, 19. The effort of 
Simon Magus to buy the power to impart the miraculous gifts of the Holy Spirit with 
money showed that he had not the faintest conception of the nature of that good news 
concerning Jesus Christ which Philip proclaimed. He wanted certain results which 
came as God's free gift through faith and righteousness. But in trying to obtain 
them for money and for his own ends and purposes he exemplified the conduct of 
thousands who are willing enough to possess certain spiritual gifts and graces, but who 
insist on acquiring them in their own way. God offers a free salvation, but men pre- 
fer to obtain it by their own merits; instead of penitence, which is a real sorrow for 
sin, they offer penance, which is a mere afflicting of the body or mind; not content to 
accept the all-sufficient righteousness of Christ, they endeavor to work out a righteous- 
ness of their own. They imagine that God sells eternal life to all who will pay a suffi- 
cient bribe. By patronizing generosity toward God's ministers or toward His work in 

X 



Appendix : Notes on Lesson Q. 



the world, the rich Simon-spirit thinks it can buy an interest in the kingdom of heaven. 
" The power of wealth subtly mingles with all Christian work, and profusely used may 
readily acquire for its possessor the reputation of sanctity." Sin can earn the wages of 
death, but eternal life is God's unmerited gift. 

Topic 4. Spurious Converts. Acts 8:24. Simon's reply to the withering 
rebuke of Peter shows that he lacked the first elements of a genuine conversion. There 
was no stirring of conscience, no sense of sin, no word of repentance, no cry for forgive- 
ness, no effort to know what the Lord would have him do. His request was prompted 
by fear, and a wish to escape the threatened evils. Notice, too, that he would not do 
as Peter urged, pray for himself, but, like many others, he preferred to depend on 
the prayers of others, as though there were some miraculous saving power in the 
prayers of good people, apart from the sinner's personal abasement before God. 



Lesson 9. Saul's Conversion a Proof of Christianity. 

Topic 1. Saul and the Risen Christ. Acts 9:3-6. In Gal. 1:15 Paul 
speaks of " the good pleasure of God ... to reveal his Son in me." At first sight this 
may seem to give support to the theory of a mental vision. But this single expression 
cannot invalidate Paul's respected testimony to the outwardness of the experience in 
which the glorified Jesus revealed Himself to him. An inward vision would not have 
blinded him or prostrated his companions. On the reality of this revelation of Christ 
to himself he founded his entire subsequent religious faith ; it enabled him to testify 
with immovable confidence to the resurrection of Christ from the dead; upon its reality 
he based his claim to the full rank of an Apostle, and he reckons it as the last of the 
post-resurrection appearances of Christ. 

Topic 2. Saul's Conversion. Acts 9 : 20-22. Conversion is the change in 
which a man turns from a life of opposition to God to a life in which love to God and 
obedience to His will are the supreme motives. But as no man is able to work this 
change in himself, because it is a birth into a new spiritual life initiated by divine 
power, therefore that experience which on its human side is called conversion is called 
on its divine side regeneration. 

Saul's life previous to his experience near Damascus was not, however, one of delib- 
erate opposition to God. On the contrary he was most zealous in his efforts to please 
Him. His zeal rested however on two fundamental mistakes : (1) that by keeping the 
law he could build up a righteousness of his own which must merit divine favor, and 
(2) that Jesus was an impostor and blasphemer whose teachings and followers ought 
by all means to be suppressed. His conversion involved, accordingly, (1) a change 
from blind hatred of Jesus to a recognition of Him as the true and glorified Messiah ; 
and (2) a change from dependence on self for salvation to an absolute dependence on 
this crucified Jesus. The former change was peculiar to his transition from Judaism 
to Christianity, the latter is common to all who experience the divine grace of regener- 
ation. 

Topics. Saul's Conversion a Proof of Christianity. Acts 8:3; 26: 

12-20. No one ever questioned the fact that Saul of Tarsus lived, or that he was 
converted from Judaism to Christianity. But this conversion, in view of all the cir- 
cumstances, is one of the most extraordinary experiences in the history of humanity. 
Intellectually he stood in the small number of the world's foremost thinkers. It is 
preeminently due to him that Christianity has made " an intellectual as well as moral 
conquest of the world." The greatest minds of subsequent ages have expended their 
strength in the study of his brief writings, which will remain to the end of time an in- 
exhaustible stimulus to fresh thought and devout living. His unrivaled insight, dis- 
crimination, and logical ability, were untinged by fanaticism. His moral character 
stood on the same high level as his intellectual power. His absolute truthfulness has 
never been questioned. Even as a persecutor his supreme desire was to please God. 
To this must be added his intense pride of birth and of religious profession. He was 
a Hebrew of the Hebrews and a rabid Pharisee. His hatred of Christianity was 
deadly in the extreme, because he regarded Jesus as an impostor and His doctrine as 
blasphemy. This man, presenting such tremendous obstacles to the Gospel, was 

xi 



Appendix : Notes on Hesson 10. 



instantly changed into a most humble, self-renouncing, untiring worker for Christ, 
counting it a joy to do or endure anything for Him. To what was this change due? 
Paul repeatedly and explicitly attributed it to a personal appearance of Jesus to him- 
self. To suppose that such a change, with all that it involved, was due to deception 
either unconscious or deliberate is to suppose a psychological and moral miracle 
greater than the miracle of Christ's resurrection. But if Jesus revealed Himself to 
Paul, then He had risen from the dead, His words and teachings are true, and Chris- 
tianity rests on an immovable foundation. The conversion of Paul cannot be satisfac- 
torily explained except by admitting Christ's resurrection from the dead, and therefore 
the truth of Christianity. 

Topic 4. The Power of Christianity Shown in Saul's Conversion. 
Acts 9 : 13, 14, 26. The conversion of Saul of Tarsus was the greatest triumph 
of Christianity. It shows its power to overcome the greatest conceivable impediments 
in the human heart, and to accomplish the work of changing a furious and malignant 
persecutor of the faith into its greatest Apostle. It changed an implacable and murder- 
ous hatred of Jesus into a love that sacrificed comfort, rank, learning, family, friends, 
everything that the world prizes, for the sake of becoming a bondservant, a slave, of 
this same Jesus. " Here is a man peculiarly unfitted by nature, by education, by 
prejudice, for the reception of the humbling truths of the gospel of Christ ; and yet 
this man is brought, not by a long course of learned arguments, nor by the power of 
eloquence, but by the power and mercy of the Lord Jesus Christ, and in a single 
moment, among the most humble, devoted, loving, sell-distrusting of His followers. 
. . . Do you seek, then, the means by which it was effected? Let the converted Saul 
himself reply : ' By the grace of God, I am what I am.' " — Blunt. 



Lesson 10. Overcoming Prejudices. 

Topic 1. Divine Coincidences. Acts 10:3-6, 9-16. "Among the things 
which powerfully persuade the human mind coincidences occupy a foremost place. 
An event which, happening alone, might not have any very commanding power, hap- 
pening concurrently with another event which has distinct marks of special relation to 
it, acquires enormous influence. And when all possibility of human agency in pro- 
ducing the coincidence is removed, the sense of a Divine purpose falls irresistibly upon 
the mind, and with a peculiar energy of conviction. The edges of two events, wholly 
independent as far as the will of man goes, fitting into one another with the precision 
of the two edges of an indenture, produce the absolute certainty that the two events 
were foreordained of God, and have their unity in his eternal purpose. Such a coin- 
cidence broke down the barrier in Peter's mind between Jew and Gentile. . . . 

" To'us there is something wonderfully instructive in standing where we can see the 
simultaneous events on both sides of the wall. The messengers of Cornelius wending 
their way to Joppa, to find the unknown teacher. Peter praying and seeing his vision, 
and perplexed about the meaning, in utter ignorance that the Italians were approach- 
ing his door and bringing its interpretation with them. Their arrival makes the vision 
plain, and the voice of the Spirit within him concurs with the voice of the men without. 
One sees at once the irresistible effect of such a coincidence in overcoming the strong- 
est prejudices, and forcing upon a reluctant mind the conviction that duty lay in a 
hitherto untrodden path. ' Then hath God also to the Gentiles granted repentance 
unto life' was the just conclusion to which all who heard it were brought." — Pulpit 
Com., Acts, vol. i, p. 337. 

Topic 2. The Power of Prejudice. Acts 10 : 14. Peter's pointblank refusal 
to obey God's command to kill and eat of the animals in the sheet let down from 
heaven was a striking illustration of the power of prejudice to control human action. 
His regard for Jewish custom was greater than his regard for a voice from heaven. It 
showed both that the old, impulsive, positive spirit which had called forth Christ's 
rebukes was not yet dead in Peter, and also that he was still a devoted Jew. For 
Jewish exclusiveness rested on the Levitical distinction between clean and unclean 
foods even more than on the rite of circumcision. Many of the choicest delicacies 
of the Gentiles were unspeakable abominations to the Jews. Hence they could not 
sit at the same table, nor come into social contact, since unclean food not only ren- 

xii 



Appendix : Notes on Lesson n. 



dered him who ate it unclean, but his uncleanness communicated itself to all who 
touched him. Now when the question arose of admitting the Gentiles into the church 
the Jewish Christians leaped to the conclusion that the law of ceremonial cleanliness 
must apply to Christians as well as to Jews. Hence a Gentile could become a Chris- 
tian only by first becoming a Jew. This prejudice must be broken down, or Chris- 
tianity could never become more than a Jewish sect. Important light on this very 
question might have been gained if the Apostles had pondered the saying of Christ in 
Mk. 7 : 1-5, 14-19, " This he said making all meats clean." 

Religious persecutions in all ages have been precipitated by prejudice, that is, " an 
opinion or discussion formed without due examination of the facts or arguments which 
are necessary to a just and impartial determination." — Century Diet. Such prejudices 
often resolve themselves into a belief that all within the charmed circle have the truth, 
the whole truth, and nothing but the truth, while all outside are in the gall of bitterness 
and filled with damnable errors. Except for the blinding power of prejudice the Jew- 
ish rulers would not have crucified Christ, nor would Saul have made havoc of the 
church. Prejudice thus has the power to blind men to glaring vices in themselves and 
to conspicuous godliness in other men. 

Topic j. Overcoming Prejudices. Acts 10:9-16,20,46,47. Nothing 
less than a direct revelation from God could have overcome Peter's repugnance to 
entering the house of a Gentile and eating with him. Prejudices of any kind are hard 
to dislodge, because those who are controlled by them are commonly blind to the fact. 
Then, too, the less pains people have been at in forming an opinion, the more obsti- 
nately they cling to it and the more pugnacious they are in its defense. Especially is 
this true in the case of religious prejudices, where a personal opinion is mistaken for 
infallible truth or a clear manifestation of the divine will. This is why many Christians, 
otherwise worthy people, become exceedingly intolerant of other Christians who may 
differ from them on some minor point of belief or on methods of Christian work. It 
is obvious that such prejudices narrow one's vision and sympathies. Had the good 
Samaritan yielded to his national feelings he would have dwindled to the despisable 
littleness of the priest and the Levite, instead of presenting to all ages a most inspiring 
example of magnanimous greatness. 

Topic 4. Doubt Removed by Doing God's Will. Acts 10:17. Peter's 
doubt, or perplexity, arose from a sincere desire to know just what God wanted to 
teach him in the vision. He was in a state of uncertainty, ready, however, to do 
promptly the will of God as soon as it should be revealed. This is quite different from 
that state of mind, sometimes called " doubt," which spurns the light of reveaJed truth, 
and refuses to obey God's plain commands. The former state of suspense does not 
commonly last long. God quickly reveals Himself to those who are waiting to know 
His mind, or who, having only a little light, follow it obediently and trustfully. Such 
He leads out into the full light of truth. When Peter was told to go with the messen- 
gers of Cornelius he obeyed at once, and the issue of his obedience was the glorious 
revelation that " God is no respecter of persons," and that the Gentile stands on the 
same religious level as the Jew. 

Lesson 11. No Difference Before God. 

Topic 1. Family Religion. Acts 10 : 24. Cornelius showed that his devout- 
ness was not merely a personal matter between himself and God, but something that 
he sought to cultivate in those around him. The two household servants and the sol- 
dier whom he sent to fetch Peter were all undoubtedly devout men. When Peter was 
expected, Cornelius, feeling that the divine message was not for himself alone, gathered 
about him not only his household but his kinsmen and friends. A religious home is 
one of the greatest blessings that can be experienced in life. Wealth cannot compen- 
sate for the loss of it. The memory of such a home will ever be a restraining and en- 
nobling influence. Religion in the home should be like a fire that warms all the 
inmates. It should be an every-day affair as much as the air we breathe or the food we 
eat; not like a Sunday garment, or a choice piece of bric-a-brac to be exhibited on 
rare occasions. It gathers the family about the word of God, the altar of prayer, and 
in attendance on public worship. The servants in the family will not be excluded 
from its warmth and cheer, 

xiii 



Appendix : Notes on Lesson 12. 



Topic 2. Equality before God. Acts 10 : 34£. Human equality before God 
was not an unknown principle in the Old Testament, but the Jews had narrowed its 
application to themselves alone. Peter's experiences taught him that God extended 
this principle to men of every nation and race. The fact that God is no respecter of per- 
sons does not mean that He makes no difference between good men and bad men, but 
that any man irrespective of race, color, nationality, rank, culture or wealth, is accept- 
able to God if, according to the light he has, he tries to do right toward God and man, 
because he believes that such conduct is pleasing to God. This should teach us that 
we should not despise any man because of external and accidental conditions, that we 
should treat all men with kindness and courtesy, and that we should be ready to help 
any that are in need. It does not oblige us to disregard distinctions that must be 
maintained so long as society remains constituted as it is. But it teaches ruler and 
subject, master and servant, mistress and maid, to accord freely and graciously one to 
another the riglns and respect due to each, and to acknowledge that before God all 
stand on the same level. 

Topic 3. Devout Souls in Every Nation. Acts 10: 35. That Cornelius 
possessed an exceptional religious character is quite clear. His aspirations after God 
were deep and genuine. Peter speaking under the influence of the Holy Spirit testified 
that he and others like him in every nation were acceptable to God. But on what 
ground? Their own prayers, alms, and righteousness? Assuredly not. That wouid 
be salvation in their own name and by their own merit whereas Peter had already 
most solemnly affirmed that there is salvation in no name under heaven but that of 
Christ (Acts 4 : 12). Cornelius could not be saved by his own righteousness, and he 
was ignorant of the Redeemer for whom he longed. Therefore Peter was sent to an- 
nounce to him the forgiveness of sins through Christ. Such persons as Cornelius will 
accept Christ as soon as He is made known to them. The existence of devout souls 
outside the limits of the Biblical revelation seems clear alike from Scripture (Melchiz- 
edek, Job), and from missionary experiences. It certainly should be made possible 
in view of " the light that lighteth every man coming into the world." However rare 
they may be, the fact that such exist should stimulate those who have the Gospel to 
make it known to them. This is one of the conspicuous lessons taught by the sending 
of Peter to Cornelius. 

Topic 4. The Universality of the Gospel. Acts 11 : 18. The directions 
given by our Lord to His disciples respecting their future labors were largely directed 
to their immediate work among their own countn men, and in the early period of the 
church's development. This is not, however, inconsistent with a clear conception on 
His part of a universal extension of His kingdom over the earth. Indeed such univer- 
sality is expressly implied in the great commission (Mt. 28 : 19 ). That Christianity is 
not for a single nation but for humanity is apparent from the fact that it recognizes 
universal human needs and meets them by means that are universally applicable. The 
universality of the Gospel was already taught by Christ and emphasized not only by 
Peter, but also by Paul and John. Though such a Gospel is of necessity exclusive of 
all other ways of salvation, it does not necessarily include the salvation of all. It does 
however provide a salvation which is available for all, and is sufficient for all who 
accept it as offered. 



Lesson 12. Divine Providences. 

Topic 1. The Reality of a Divine Providence. Acts 12:2, 6-10. That 
God cared for James as truly as He cared for Peter admits of no doubt. Why He 
suffered the one to be slain and caused the other to be delivered we cannot know. 
From a Christian point of view death was a greater boon than the deliverance (Phil. 
1 : 23). The good pleasure of God was accomplished in the one case as really as in 
the other. 

These instances illustrate a universal fact — God's continuous care over all His 
works. This care, known as Wis providence, signifies not onlyy&^seeing, but forseeing, 
that is, the exertion of a positive control overall events. The fact that such a universal 
and continuous control exists is one of the most prominent and emphatic teachings of 
Scripture. It must be inferred also from the nature and attributes of God. He would 

xiv 



Appendix : Notes on Lesson 12. 



not be omniscient unless He knows the circumstances and needs of all His creatures. 
He would not be omnipotent unless He is able so to overrule all forces and events that 
nothing shall frustrate His plans. He would not be infinitely loving and wise unless it 
were not certain that He will do what is best, and in the best way, for every intelligent 
being in the universe. That this providence extends not merely to the universe in gen- 
eral, but to its minutest details, is proved by the revelations of the telescope and of the 
microscope. A general providence would be impossible if it did not include attention 
to the smallest matters. Any human enterprise is wrecked that does not include a 
supervision of the most trifling details. So the fate of men and of empires turns often 
on the most insignificant occurrences ; as for example, the entire future of the Hebrew 
race on the selling of Joseph as a slave into Egypt, or the deliverance of the Jews from 
destruction in the time of Esther, on the inability of Ahasuerus to fall asleep on a 
certain night. 

Topic 2. Prayer and Divine Providence. Acts 12:5-10. The doctrine 
•)i prayer is closely related to that of divine providence. The benefit of prayer is not 
supposed to terminate in a reflex influence on him who offers it, nor to be revealed 
solely through the action of the Holy Spirit on the human spirit. Its efficacy is justly 
Relieved to extend also into the realm of matter and of natural law. The confidence 
that God is able to answer prayer within the realm of nature, as for rain, does 
not rest on the supposition that He suspends or overrides the forces of nature, but on 
the conviction that He can so control or combine them as to produce results that would 
not come to pass but for prayer. Nor is this an unreasonable conviction. It is con- 
trary to nature for iron to float on water, nevertheless men build from iron .their 
staunchest vessels. In thousands of ways men direct natural forces for the accomplish- 
ment of personal ends. It would be absurd to suppose that a God who has com- 
manded men to pray and who inspires every true prayer, has tied his own hands, so 
that He is an impotent slave to His own laws. Since God is in His world, we believe 
that His personal care for men can reveal itself as truly through natural law as in its 
miraculous suspension. The former is the common mode ; the latter, as in the case 
of Peter, was, tor special reasons, of frequent occurrence in the apostolic age. 

Topic j. Divine Providence and the Existence of Evil. Acts 12 : 18, 
19. The innumerable misfortunes and calamities that befall men form one of the 
most serious objections to the doctrine of a benign providence. They are a part of 
the insoluble problem of the origin and existence of evil in any form. The thought 
that God is the author of evil is altogether intolerable ; that He is indifferent to it 
would make life unendurable. Since the fact of a divine providence is abundantly 
established aside from the existence of evil, we must conclude that the latter exists by 
God's permission, though we may never be able to explain how or why. Equally cer- 
tain with the fact that evil exists by His permission is the fact that He overrules it at 
all times, and that, however much it may oppose, it never can frustrate His designs. 
When we see the wicked prosper and the righteous afflicted, it does not follow that the 
former are always happier than the latter, or that the latter do not suffer in consequence 
of their own faults. In any event life is a discipline, whose success or failure is not to 
be measured by accidental circumstances, but by the eternal issue. 

Topic 4. Special Providences. Acts 12:23. Herod's death resulted from 
the operation of natural causes, though the terrible disease which consumed him was 
interpreted as a divine stroke for his blasphemy in not repudiating divine honors. To 
himself, and to all who were impressed by his wretched death, it became a special 
pr.ovidence, that is, the accomplishment through the ordinary laws of nature of a divine 
purpose which apparently has a special relation to him who benefits by it, or who 
suffers from it. By some trivial circumstance a person is hindered from taking a 
steamer which sinks with all on board. Another by an equally trivial circumstance is 
led to take it, and perishes. Either case may be interpreted as a special providence. 
To him whose eye is open to detect divine guidance, his own life and the world become 
full of the clearest evidences of God's loving care and protection, even in events that 
may have seemed at the moment to be real disasters. 



XV 



Appendix : Notes on Lessons 14. and jj. 



Lesson 14. Perseverance Under Difficulties. 

Topic 1. External Evidences of Conversion. Acts 9 : 19(5-22. One of 

the first evidences of conversion is a change of feeling toward those who love the Lord 
Jesus. The new convert finds himself attracted toward those from whose society he 
had previously found himself repelled, and with them he spends his happiest hours. 
A spiritual kinship based on common relationship to the Lord Jesus binds His follow- 
ers together most closely. At the same time the desire springs up to make others 
partakers in the newly experienced blessings of salvation. Not all converts are called 
to become preachers, but in one way or another every one can make his influence felt 
in winning men into the service of Christ. Conversion, which on its divine side is 
regeneration, is the imparting of a new lrfe, and life always shows its presence and 
power through action. Christian activity is therefore another way in which conversion 
reveals itself to the world. 

To-hic 2. Being Alone with God. Gal. 1:17. "If thou desirest true con- 
trition of heart, enter into thy secret chamber, and shut out the tumults of the world. 
... In thy chamber thou shalt find what abroad thou shalt too often lose. The more 
thou visitest thy chamber, the more thou wilt enjoy it ; the less thou comest thereto, the 
more thou wilt loathe it. If in the beginning of thy conversion thou art content to 
remain in it, and keep to it well, it will afterwards be to thee a dear friend, and a most 
pleasant comfort. In silence and in stillness a religious soul advantageth itself, and 
learneth the mysteries of Holy Scripture. . . . Whoso therefore withdraweth himself 
from his acquaintances and friends, God will draw near unto Him with His holy 
angels." — Thomas a Kempis, Bk. I, ch. 20. 

Topic j. Perseverance under Difficulties. Acts 22:17-20. With a 
spirit of real heroism Saul longed to continue preaching in Jerusalem in spite of all 
the hatred and plots of the Jews. Here he had persecuted the church and witnessed, 
as in the case of Stephen, a courage that faced death rather than seek safety in flight. 
For Saul to flee at the first outbreak of hostility seemed to him an act of cowardice. 
In this he showed a manly spirit. Opposition should kindle zeal instead of quench- 
ing it. Nothing great or valuable is attained except as the result of conflict and vic- 
tory. If an end is worth reaching, then the greater the opposition the more determined 
should be our stand for it. No end is more desirable to attain in this world than the 
establishment of the kingdom of God, and none encounters a greater resistance. In 
promoting this work the follower of Christ is not expected to throw away his life reck- 
lessly. It is a divine trust to be guarded most carefully and used to the utmost of one's 
ability. Our Lord taught His followers by both precept and example to withdraw from 
opposition that made further efforts useless, and begin work in another place. When, 
however, such withdrawal cannot be accomplished without renouncing Him and His 
cause, then His followers must relinquish life itself as by far the smaller sacrifice. 

Topic 4. Perseverance under Difficulties as a Test. Acts 9 : 25, 29. 

No man courts perils and sufferings for their own sake, but he maybe willing to endure 
them for a time in view of some ulterior good. " Human hearts, strong though they 
be, are not strong enough to bear gratuitously a vast amount of suffering." Many a 
cause has power to inspire a temporary enthusiasm, but with rare exceptions only a 
thoroughly good cause can make one brave enough to welcome lifelong hatred and 
suffering, the loss of every material good and even of life itself. The half-hearted and 
frivolous will not be retained by it. Hypocrites will shun it. The multitude will not 
espouse it. A cause that not merely in one instance, but in cases without number for 
thousands of years is capable of inspiring the loftiest enthusiasm, the greatest fortitude 
in trial and suffering, and the holiest joy in sacrificing self for the welfare of others is 
not likely to rest on a foundation of fanaticism and delusion. Such sustained endurance 
tests not only men, but the cause for which they stand. It demonstrates the heroic mold 
of the former and the preeminent worth of the latter. 



Lesson 15. Jesus Christ the Fulfilment of Prophecy. 

Topic 1. The Nature of Prophecy in General. Acts 14:27. The 

prophet was a person, who speaking under divine inspiration became God's repre- 
sentative among men. Prophecy, accordingly, in its Biblical sense denotes utterance 

xvi 



Appendix : Notes on Lesson ij. 



or speech under the influence of the Spirit of God. The prophet's words were pri- 
marily addressed to his own contemporaries. By means of exhortations and warnings 
he sought to recall the people to the service of Jehovah whose worship they had 
abandoned for that of other gods. As the prophet's mission related mainly to his own 
times only a small portion of prophecy was prediction. Prophecy and prediction 
therefore are not synonymous terms : the former is far more extensive than the latter, 
and may exist in a very true form without it. The chief function of the prophet was 
to speak for God — to for-tell, rather than to fore- tell. 

Topic 2. The Nature of Messianic Prophecy. The religion of Israel was a 
preparation for Christianity; it was Christianity in its process of development. The 
two are related as root and flower. In both God reveals Himself and His purposes as 
they are nowhere else revealed to men. It is natural to expect, therefore, in the former 
more or less clear foreshadowings of the redemption which becomes available in the 
latter. Such foreshadowings actually appear in varying forms and in constantly in- 
creasing clearness. They constitute that unique phase of the Old Testament religion 
which is known as Messianic prophecy. By this is meant the prediction of the world's 
redemption accomplished through the person and work of the Messiah. This redemp- 
tion is progressively experienced, and will be fully realized in the completed kingdom 
of God. In its broad sense Messianic prophecy included the choice and training of 
Israel as a special medium of divine revelation, the gift of a land, the sacrificial 
ordinances, and the theocratic institutions, some of which things had meaning and 
force only in so far as they pointed forward to a final and perfected salvation in God's 
kingdom. In its narrow sense it denoted only those promises of blessing or predic- 
tions of deliverance which centered in Christ. The redemption thus predicted through 
the Messiah included deliverance from the power and penalty of sin, together with a 
realization of that perfection for which divine love had created man and the world. 

Topic 3. Progressive Revelation in Messianic Prophecy. Messianic pre- 
dictions advanced through long years from obscure foreshadowings to luminous and 
definite outlines. They may be arranged into three groups, those before the establish- 
ment of the Hebrew monarchy, those in the period of the monarchy, and those after 
its destruction. In the first period the vague promise that the seed of the woman 
should be finally victorious over evil was made more specific in the promise that 
blessings should come to all men through the family of Abraham. Still further on 
the ideal of the person through whom these blessings were to be realized took the 
form of a prophet like unto Moses, and then the form of the anointed high priest. In 
the second period the promise narrowed to the royal family of David the anointed king 
of Israel, the ancestor of that coming Messianic King, who is idealized in the Psalms 
and in the prophecies of Isaiah. In the third period, when no king sat on David's 
throne, the ideal of the great Anointed One, the Messiah, took the form of a " Shep- 
herd," then that of the " Servant of Jehovah," who appears first as a personification 
of all Israel, and finally as a Person " despised and rejected of men" who died for the 
sins of the world. 

Topic 4. The Fulfilment of Messianic Prophecy. Acts 13 : 23, 32, 33. 

Jesus of Nazareth was the fulfilment of prophecy. Its many and almost contradictory 
conceptions find in Him their unity and completion. Side by side with these prophetic 
utterances runs a line of preparation in history for the Messiah's advent. The promise 
in Eden hinted at a formidable struggle between good and evil. God's covenant with 
Abraham pointed forward to the new and better covenant in the blood of Christ. The 
land of Canaan in which Israel rested after the wilderness journeyings suggests the 
true Canaan, the saints' everlasting rest. The choice of Israel as a holy nation pre- 
figured the kingdom of God to be established by the Messiah. Each of the great 
theocratic functionaries, the anointed prophet, the priest, and the king, became repre- 
sentative of Him who, as no other prophet, spoke out of the heart of God to men; 
who as no other priest could do, entered into the sanctuary of the heavens ; and who, 
like no other king, sits upon His throne forever. He was not only the High Priest of 
humanity but the supreme and ever-sufficient Sacrifice for sin. As the redemptive 
work of the Messiah will not be completed until the kingdom of God is perfected, it 
follows that many prophecies cannot be fulfilled until after that great consummation is 
reached. 

xvii 



Appendix : Notes on Lesson 16. 



Lesson 16. God Among Men. 

Topic j. Divine Incarnation. Acts 14:11-13. The miracle wrought by 
Paul in Lystra led the people to take Barnabas for Jupiter and Paul for Hermes or 
Mercury, the attendant of Jupiter and messenger of the gods (comp. Gal. 4 : 14, where 
" angel " literally means " messenger"). This impression was doubtless due to a pop- 
ular belief in the legend of Philemon and Baucis to whom, it was said, Jupiter and 
Mercury had once revealed themselves as two strangers. In consequence of the 
hospitality extended to them the gods turned the humble cottage of their hosts into a 
temple, of which they were made priest and priestess during the remainder of their 
lives. This manifestation of the gods was said to have occurred near Lystra. The 
reward bestowed on Philemon and Baucis may have incited the Lystrans in their 
prompt effort to honor the two Apostles. 

Underneath this superstition lay, however, a profound truth, of which the heathen 
nations of the world have had a dim and crude conception, but which finds its fullest 
expression in the Messianic anticipations of Israel and in the divine incarnation in 
Jesus Christ. The necessity for such an incarnation lay in the fact that man's salva- 
tion from sin was possible only through a Mediator between him and God who should 
combine the nature of both, and so be able to understand and act for both. Upon this 
incarnation of the Son of God for the redemption of man the whole system of Chris- 
tianity rests. While Christianity has its sacred books, it is not a book-religion, for it 
stands in vital relation to the person of its Founder as no other religion does. 

Topic 2. God and the World. Acts 14 : 15. In contrast with heathen gods, 
imaginary beings destitute of life and power, Paul testified to the Lystrans concerning 
" the living God," who is the Source of all life, and the Maker of the visible universe. He 
is the one supreme God in contrast with the vast multitude of deities whom the Gentiles 
worshiped. This declaration is not only in accord with the revelation which God has 
made concerning Himself, but it accords also with the tendency of modern scientific 
thought which seeks to find one source for the entire universe, since it is more reason- 
able to suppose a single source than to suppose many. That the wonderful order and 
perfection of the physical universe are due to one supreme mind is not only what might 
reasonably be expected from such a mind, but it is what cannot be expected from 
several minds acting independently, nor from forces that act without consciousness or 
freedom. To be assured, moreover, that all the events and issues of life are directed 
by one supreme Being, self existent, omnipotent and omniscient, who orders all things 
in perfect wisdom and love, gives more comfort and repose, than to suppose that pros- 
perity and adversity are due to the caprices of a multitude of gods, some of whom are 
angered by the effort to placate others. 

Topic 3. God's Way with the Nations. Acts 14:16. When Paul said 
that God in the ages past had suffered the Gentiles " to walk in their own ways " he 
meant that God had not given them any special revelation, as He had to the Israelites. 
The fact that God had chosen one nation as a medium through which He conveyed 
His revelations to the world does not warrant the belief that all other nations were left 
without divine guidance. Though the Bible is in the main the record of God's 
dealings with Israel, yet distinct intimations are given of His rule over other nations as 
«\ell, in that He disciplined them for their sins or used them for the accomplishment of 
His purposes. Greece worked out her high problems of philosophy, poetry and art; 
Rome embodied the idea of jurisprudence. Both became conspicuous illustrations of 
the preparation of the world for the coming of Christ ; the one in the elaboration of a 
language suitable to embody the new thought of Christianity, and the other in the 
establishment of an empire which made the progress of the Gospel possible and easy 
through the civilized world. That God's ways with the nations have been shaped by 
infinite wisdom and love we must believe, and be assured that so far as we cannot 
understand them, they will be fully vindicated when seen in the light of eternity. 

Topic 4. The Self-Revelation of God in Nature. Acts 14:17. Paul 
had apologized for the ignorance of the Lystrans concerning God, since in ages past 
He had suffered the nations to walk in their own ways. That they were not wholly 
without guilt in taking Barnabas and himself for incarnations of deities, he shows from 
the fact that " the living God " had not left Himself without witness. From the orderly 

xviii 



Appendix : Notes on Lesson 17. 



processes of nature that bless men, a thoughtful heathen might infer something respect- 
ing the goodness and power of God, even though he might not be able to detect Him 
by the senses. No single argument for the divine existence is adequate and satisfac- 
tory. But when many are gathered from various sources which appeal to different 
human faculties they present together a cumulative force that to a reasonable mind 
must prove the strongest possible presumption. The Bible nowhere proves the exist- 
ence of God, but everywhere assumes it. 

The conviction that He exists, however, does not rest on arguments. It is one of 
those primary truths which are impressed on the constitution of the human mind. In 
all ages and everywhere men have believed it because they could not help it. This 
being the case men have naturally regarded the universe as the work of His hands. A 
rational universe must have its origin in a rational Mind. His existence being 
granted, the vastness and complexity of the universe suggest His unity, omnipresence, 
omnipotence, omniscience, eternal existence and perfect wisdom. The glory of His 
moral perfections, His holiness, righteousness, and love cannot be revealed by the light 
of nature. These can be known only through that stupendous revelation which 
centers and culminates in Christ. 



Lesson 17. Christianity for the World. 

Topic 1. Religious Discussions. Acts 15 : 1, 2, 24 ; Gal. 2 : 1, 2a, 4, 5. 

The discussion at Antioch was on the relation of the Gentiles to the Jewish law. The 
attempt to introduce Gentiles into the church without their conforming to this law was 
unspeakably revolting to the Jews, who appealed to the Scriptures in support of their 
opinion. Not to conform to these divine ordinances was in their eyes treason against 
God. They were enslaved by the letter of the law which killeth (2 Cor. 3: 6), but 
understood not its life-giving spirit. Paul on the other hand, while having the highest 
regard for Moses and the prophets, also perceived that the Jewish law was but a 
preparation for Christianity, and not an end in itself. He was wise enough to interpret 
the meaning of the law by the providences of God in the actual conversion of the 
Gentiles. It is not necessary to suppose that he was more honest in opinion than 
his opponents, but he certainly was right while they were wrong. Honesty alone 
does not guarantee the correctness of one's opinion. 

In religious discussions the ascertainment of truth should always be the supreme 
end. But in order to secure this one must love truth beyond every personal considera- 
tion, be ready to lay aside all prejudice and passion, and endeavor to obtain the fullest 
possible knowledge of the subject from every point of view. One should be prepared 
to admit that all truth and candor may not be on his own side, and all error and 
prejudice on the other. The fact that honest people argue strongly for a point suggests 
that they may have apprehended some side of the truth unperceived by us. Religious 
discussions often arouse the deepest passions because they touch the most important 
concerns of life here and hereafter. They become questions not merely of the reason 
but of conscience. New truth always develops discussion until its relation to old 
truths is clearly perceived and established. Although such discussions may appear 
for a time to divide and weaken the church, yet in the end they strengthen it by estab- 
lishing the truth on a firmer foundation. They are signs of life and growth, not of 
death. They do not occur in a graveyard. 

Topic 2. Human Interpretations of God's Word. Acts 15:1. Devout 
Jewish Christians, who had been trained to reverence the Old Testament Scriptures as 
an authoritative revelation of God's will, conscientiously believed that the new practices 
introduced by Paul and supported by Peter, were in irreconcilable conflict with God's 
word. Their error was in supposing their own interpretation of that word to be 
infallible. 

To-day the church is not disturbed by new revelations of God's will, so much as by 
a better understanding of His works. Enlarged knowledge of the material universe 
has exposed a multitude of erroneous interpretations of the Bible. The opposition of 
the church to the Copernican theory that the earth revolves around the sun, and not 
vice versa, as the Bible seems to say, is well nigh incredible now. The teachings of 
geology respecting the age of the earth inspired almost equal terror as late as the 
middle of this century. Good and learned men actually claimed that God had created 

xix 



Appendix : Notes on Lesson 18. 



the fossils in the strata of the earth as a text of faith. Much harm has been done by 
shortsighted attempts to deny incontrovertible facts in the supposed interest of revealed 
truth. God's word must be interpreted by His works. The two have often been 
brought into seeming conflict by a failure to understand one or both. But such con- 
flicts may be viewed with composure. God's truths in the Bible and in nature are not 
inharmonious ; any appearance to the contrary is due to ignorance, better knowledge 
will make all clear. 

Topic 3. Salvation by Works and Salvation by Faith. Acts 15 : 1. 

Circumcision did not include the whole Mosaic law, but was the rite which repre- 
sented it all. It was the sign of the covenant between God and His people ; those 
who did not bear the sign were not included within the covenant. No uncircumcised 
person was permitted to eat of the passover. This law was binding on strangers- as 
well as Israelites (Ex. 12 : 48) . In the minds of the Jewish Christians the church was 
only an extension of Judaism, and was embraced within the Abrahamic covenant. 
But they had failed to recognize the spiritual significance of the sign. The covenant 
which it represented guaranteed salvation to those who kept the law of God. But if 
the law was broken in a single instance the sign availed nothing. And since perfect 
obedience was impossible for fallen men, neither covenant nor sign could secure salva- 
tion. Something else was needed. This need was satisfied through God's grace in 
Christ, which is available for the salvation of all men, not through merit or purchase, 
but through simple faith. This perfect adaptation of the Gospel to the needs of all 
men shows that it was intended for all men. 

Topic 4. Christianity for the World. Gal. 2:9. " The gospel bears the 
stamp of no particular age or country. It does not concern itself with the perishable 
interests of communities or individuals; but appeals for the spiritual, immortal, un- 
bounded principles in human nature. ... It is not made up, like other religions, of 
precise forms and details ; but it inculcates immutable and all-comprehending prin- 
ciples of duty, leaving every man to apply them to himself to the endless variety of 
human conditions. It separates from God the partial, limited views of Judaism and 
heathenism, and holds him forth in the sublime attributes of the universal Father. In 
like manner it inculcates philanthropy without exceptions or bounds, — a love to man 
as man, a love founded on that immortal nature of which all men partake, and which 
binds us to recognize in each a child of God and a brother." — Channing. 

No other religion presents such exalted conceptions of the holiness of God, and no 
other fathoms so deeply the nature, power and guilt of sin. While it reveals man's 
inability to lift himself into fellowship with God, it also reveals a new and living way, 
even Christ, whereby every man may return to God. Other religions fail, not only 
because they are narrow and local, but because they know nothing of this one and 
only way whereby sinners may be made just before God. As long as the world 
contains sinners to be saved, Christianity can never become obsolete. It rests on 
eternal truth, and meets and satisfies the highest spiritual needs of men. 



Lesson 18. Types of Conversion. 

Topic 1. The Guidance of the Holy Spirit. Acts 16:6ff. The Holy 
Spirit is the highest power that moves men to action. He is able to touch every fac- 
ulty of mind and heart, to direct the thoughts, the will, and the emotions towards holy 
ends, and to give strength for their attainment. Sometimes He throws unforeseen 
obstacles in the way of our pursuing a certain course ; at other times He most unex- 
pectedly opens the way in new directions. When the Spirit leads, a humble and 
obedient yielding to the inward impulse will always be matched by external providences. 
He never leads us to a closed door. It may, perhaps, seem to be shut, but it will not be 
locked. Through willingness to follow His guidance, 'through prayer, and patient 
watchfulness and waiting, we may be sure that we can discover the path in which He 
would have us walk. When the mind of the Spirit is thus revealed, every personal 
desire or purpose should give way before it, even when the way in which we are 
called to work is entirely unknown. The consciousness that we are divinely directed 
will give comfort, courage and strength ; and then by and by the way will brighten, and 



Appendix : Notes on Lesson IQ. 



with joy and thanksgiving we shall recognize the love and wisdom that have led our 
hesitating steps. 

Topic 2. The Cry of the Perishing World. Acts 16: 9. The moral con- 
dition of Macedonia represents the moral condition of the heathen world to-day. The 
corrupt state of society, the degradation of the masses, the social inferiority of woman, 
the lack of real progress, the spiritual destitution, the false conceptions of God, the 
ignorance of any possible means of recovery from sin and its power, existed then as 
they do now. Over against this need and moral helplessness we have no right to in- 
dulge in profitless speculations about the possibility of the heathen being saved with- 
out the Gospel, or to pretend that claims at home are greater. The fact that God has 
entrusted us with the Gospel puts us under obligations to all who do not have it. 
Every open door into the heathen world is a call of God to enter it. If we go, or help 
others to go, we shall find our reward in the enlargement of our own religious interests. 
If we fail in our duty to the world, the failure will react upon own spiritual life. The 
doom of the unprofitable servant will be the doom of the church. 

Topic j. Types of Conversion. Acts 16:14, 15, 27-34. The external 
features of conversion vary according to the life and temperament of each one who 
experiences this divine change in the soul. In some cases it maybe as sudden and 
startling as a lightning stroke ; in others it is as calm and gradual as the melting of 
the night into the day. Most persons are unable to tell just when this spiritual change 
occurs. Looking back over a certain period they are however able to say, " Whereas 
I was blind, now I see." But whatever the feelings experienced, conversion is a work 
of the Holy Spirit upon the inward man. It reveals itself in a surrender of the affec- 
tions and will to Jesus Christ, as the divine and only Saviour from sin. Consequent 
upon this surrender we perceive a ready and joyful desire to obey the commandments 
of Christ, and to engage in any service indicated by the Holy Spirit. No standard of 
experience can be set up to which all conversions must conform. It is absurd to expect 
the same experience in a child as in a gray-haired sinner ; in one who has always lived 
a pure life, and in one who has violated every law of God and man ; in one who has 
long stood on the border of God's kingdom, and in one who has waged a persistent 
and violent conflict against it. 

Topic 4. Agencies in Conversion. Acts 16 : 14^, 31,32. The chief agency 
employed by the Holy Spirit in conversion is truth. The means employed to prepare 
the heart and mind for the reception of truth are many and various. Sometimes they 
are internal, as in the case of Lydia whose heart God prepared to receive the words of 
Paul. Sometimes they appear to be wholly external, as in the case of the jailer, in 
whom the earthquake opened a way for the saving truth. The truths which are most 
commonly efficient in conversion are those relating to personal sin and guilt, the need 
of salvation, and the readiness of Christ to save all who come to Him. While a sense 
of sin is commonly present, it is not always the chief motive. A child is more com- 
monly converted by thoughts of God's love and goodness than by deep convictions of 
sin. 

Lesson 19. Human Brotherhood. 

Topic 1. The Overturning Power of the Gospel. Acts 17 : 6. When 
Paul preached in Thessalonica the moral course of the world had been steadily down- 
ward for thousands of years. A brilliant civilization was marred by universal decay of 
political, social, family and moral life. The old religious faiths were dead. The philos- 
ophers and people of culture were avowed skeptics, the common people groveled 
in degrading superstitions. Everywhere abominable vices and pitiless cruelty, false- 
hood and greed were uppermost, while virtue, truth, unselfishness and righteousness 
were buried almost out of sight. The only hope for the world lay in a complete over- 
turn. But heathenism knew of no power capable of turning the world morally upside 
down. 

The mission of Christianity is to do precisely this thing — to make virtue, truth, love, 
godliness the dominant forces', and to bury the evils beyond the possibility of resurrec- 
tion. It accomplishes this primarily by the conversion of individuals, and then grad- 
ually through the regeneration of society. The influence of Christianity is seen in 



Appendix : Notes on Lesson 19. 



the purification of public and private morals, in the leavening of society with religious 
motives and ideals, in the mitigation of suffering, in the diffusion of justice, and in the 
increasing regard for the rights of man. Slow and discouraging as the upward move- 
ment may sometimes seem, it cannot fail, for God stands behind it. Almighty power, 
infinite wisdom and unfailing love are pledged to its success. 

Topic 2. Religious Candor. Acts 17 : 11. The supreme desire of every one 
should be the attainment of truth. Personal opinions, however long held, should be 
subordinate to the claims of truth, and consequently subject to revision in the light of 
reasonable evidence. Two extremes must be avoided : that credulity, on the one hand, 
which accepts without proper inquiry any new doctrine ; and on the other hand, that 
skepticism which unreasonably doubts any truth that may be presented. A disposition 
of sincere inquiry should be cultivated, in order that we may discriminate between 
truth and error, in order that we may not unknowingly reject what may prove to be 
vitally important truth, and in order that we may have adequate and reasonable 
grounds for our beliefs. Religious doctrines or practices should be tested by Scripture. 
Unless supported by the Scriptures fairly interpreted, they have no claim to acceptance. 
Here again it is important to bear in mind that our interpretation itself may be at fault, 
and may be in need of revision in the light of new truth. This was precisely the posi~ 
tion of the Bercean Jews. 

Topic 3. "AN UNKNOWN GOD." Acts 17:23. Athens was in Paul's day 
the center of the world's culture. Her schools of philosophy and art were unrivaled, 
Socrates, Plato, Aristotle, stood among the foremost thinkers of the human race. But 
the Athenian minds that have illuminated every subsequent age could not by searching 
find out God. The existence of an altar dedicated to "AN UNKNOWN GOD" 
proclaimed the existence of the worshiping instinct, the failure to discover a satisfactory 
object to satisfy this instinct, and the unrest and yearning of soul to know the God 
whom the unaided human mind could not apprehend. 

Singularly enough the world has witnessed the same perplexity in our own time, 
when men of science, announcing themselves "agnostics" in religion, have labeled 
God " The Unknowable," or " The Great Unknown." A difference, however, must be 
noted. The Athenians unknowingly worshiped a God whose nature they could not 
discover; the modern agnostic, while rendering perhaps some kind of worship to force 
or law, or even to an " unknown" being, rejects the stupendous revelation which God 
has given of Himself in the Gospel of His Son. In this revelation the inability of the 
human mind to search out God has been met, and the desire of every candid seeker 
after God to know Him has been satisfied. 

Topic 4. The Unity and Fatherhood of God. Acts 17:24,25. The 

order and perfection of the physical universe make the idea of one God far more 
reasonable than that of many gods who would inevitably work at cross purposes. 
Over against the idea of a vast multitude of gods, so deeply rooted in the heathen 
mind, this conception of the divine unity was the central point in the revelation which 
God communicated to the world through Israel. No doubt it sounded strangely in 
Athens where statues of gods and goddesses adorned every available place. Athenian 
philosophy had already dimly grasped this great truth of one supreme God. but had 
failed to carry it into practical life. Some such conception perhaps inspired the poetic 
utterance quoted approvingly by Paul. If all men are "the offspring" of God, He 
must be their Father. This divine relationship was taken by the Greeks, as well as the 
rest of the heathen world, as arguing that their gods were like themselves, capable of 
representation in human forms, moved by human passions, and stained by cruelty and 
lust. The Gospel on the contrary makes the idea of divine sonship the strongest 
possible reason why men should become like God. " Be ye holy ; for I am holy." 

Topic 5. The Unity and Brotherhood of Men. Acts 17:26. The R.V. 
omits the word " blood," inserted in the A. V., as it is not given in several ancient 
manuscripts. Some other word such as " father " or " body " must be understood, so 
that in either case the passage teaches the unity of the human race. If according to 
polytheism there are many gods, then each race or nation may have had its own 
creator, and on this idea the Greeks based their proud claim of superiority to the rest 
of mankind. But a single God makes the idea of a single race more probable. From 

xxii 



Appendix : Notes on Lesson 20. 



the unity and the fatherhood of God, Paul inferred the unity and race-connection of 
all men. " From the race-connection springs the family, with all the relations of 
marriage, parenthood, fraternity, and various kinships. From the race-connection 
comes that common interest in life which makes political union possible ; it founds 
states, and gives significance to society. It develops into human brotherhood, and 
makes of mankind one family. Through these relations it makes life a school of love 
and helpfulness, and thus becomes one of the holy teachers of mankind. Those 
relations are indeed liable to abuse, and sadly have they suffered it ; but they are 
natural messengers of God to men, and the virtue that men possess has come largely 
through their influence. No man can be his best alone. . . . Thus the race-connection 
is God's help to private and public virtue. The world-wide unity is favorable to 
goodness in the individual." — Clarke. 



Liesson 20. Divine Comfort in Trouble. 

Topic i. Ministerial Support. Acts 18 : 3, etc. In many places where Paul 
engaged in missionary work he supported himself in whole or in part by his trade as 
a tent-maker. Such a course not only gave him a sense of manly independence, but 
it served a purpose especially important at that time — to silence those who might 
otherwise have claimed that he preached the Gospel for pecuniary gain. Furthermore 
it enabled him to leprove effectively those who were disposed to neglect their own 
business, and depend on others for their bread. When no danger of hostile criticism 
was to be apprehended he was not averse to receiving the bounty with which his con- 
verts in other places testified their love and gratitude. Fie fully recognized the fact 
that not only as an Apostle, but as a simple minister of Christ, he was entitled to 
material support from those to whose spiritual welfare he devoted himself. This is a 
universal principle. Ministers should be released from all anxiety concerning their 
material support in order that they may give themselves with undivided attention to 
their spiritual work. Self-respect, moreover, would prompt every church to give its 
pastor such a support as shall enable him to maintain with dignity the position he holds 
before the community. On the other hand the pastor, by his simplicity of life and by 
his devotion to his work, must most jealously guard his influence lest it be marred by 
a mercenary spirit. 

Topic 2. Christian Friendship. Acts 18 : 2, 3. Even when one is assured 
of God's favor and direction the heart craves human sympathy and companionship. 
Paul had been left alone in Athens. He had begun his work in Corinth under circum- 
stances of peculiar discouragement. But at the very outset God comforted him by the 
gift of two noble friends. Aquila and Priscilla (a diminutive for Prisca) met him in 
Corinth. Drawn together at first by material interests, they quickly discovered in each 
other deeper spiritual affinities. They are repeatedly mentioned in Paul's letters. 
Almost the last words written by the imprisoned Apostle, awaiting death, is a salutation 
to these two faithful fellow-workers in the Gospel. Friendships are among the sweet- 
est and most precious gifts of God to men. When these rest not only on mutual 
attraction, and on that absolute disinterestedness which must be the foundation of 
every abiding friendship, but on a common love for God and devotion to His service, 
they become sources of perpetual joy and strength. 

Topic j. Religious Despondency. lThes.3:l-7. The unrelenting hostility 
of the unbelieving Jews who in almost every place compelled Paul to flee for his life; 
the apparent failure of his work in Athens where he had encountered indifference and 
mockery ; his distress about converts who had been left as sheep among wolves ; his 
loneliness in Corinth, with perhaps the spiritual depression that so often attends 
exceeding weariness of the flesh, seem altogether to have contributed to give the 
Apostle a severe fit of the blues. Failure to accomplish a great reformation as in the 
case of Elijah, severe afflictions and want of human sympathy as in the case of Job, 
the bitter taunts of scoffers as in the case of the Psalmist (Ps. 42), continued opposi- 
tion as in the case of Jeremiah, enforced inactivity as in the case of John the Baptist, 
may be sufficient to cast the soul into profound darkness and doubt. The greatest and 
best men are only human, and these too are the ones who are most sensitive to such 
influences. " The longest human perseverance may yet break, the stoutest heart may 

xxiii 



Appendix : Notes on Lesson 21. 



have its weak moments, and the warmest devotion may under some circumstances 
cool." 

Much of this feeling may at times arise from physical conditions, for as the mind 
largely controls the body, so the body controls the mind. Such despondency is not 
necessarily unbelief. Even a doubt as to God's remembrance of us does not affect our 
relation to Him. " This feeling of forsakenness is no proof of being forsaken. 
Mourning after an absent God is evidence of love as strong as rejoicing in a present 
one. Nay, further, a man may be more decisively the servant of God and goodness 
while doubting His existence, and in the anguish of his soul crying for light, than while 
resting in a common creed, and coldly serving Him. There has been One at least 
whose apparent forsakenness and whose seeming doubt bears the stamp of the 
majesty of faith, ' My God, my God, why hast thou forsaken me? ' " — Robertson. 

Topic 4. Divine Comfort in Trouble. Acts 18 : 5a, 8-10. In the midst of 
the sore depression and discouragement from which Paul suffered in Corinth the Lord 
gave very substantial consolations. In Aquila and Priscilla he found two devoted and 
lifelong friends, the coming of Titus with news of the magnificent steadfastness and 
loyalty of the Thessalonian converts, the prosperity of his work in Corinth, and the 
special assurance of divine protection and continued success given him in a vision in 
the night, turned the Apostle's doubts and fears into enthusiasm and joy. Besides the 
Lord gave him an abundance of work to do, and, when the work is attended by visible 
success, that is the best cure for spiritual downheartedness. 

As God comforted and encouraged Paul, so He will come with great consolations to 
all who in gathering gloom look to Him for help and strength. It may not be in 
visions ; but in some way He will scatter the darkness, and flood the longing, trusting 
soul with the sunlight of hope and courage. It is not His desire that children of 
light should walk in darkness. Sometimes trials and afflictions are sent for the purifica- 
tion and strengthening of our own characters, and also for the purpose of enabling us 
to aid and comfort others. This is the spirit of Christianity. No man lives to him- 
self in the good things or in the ills of life. Sometimes our own heaviest burdens are 
lightened, if not wholly removed, by helping to carry another's burden that is far 
heavier than ours. 

Lesson 21. The Coming Again of Christ. 

Topic 1. The Dead in Christ. 1 Thes. 4 : 13, 14. " The Thessalonians 
were anxious on behalf of their brethren who were passing away lest their death should 
deprive them of participation in the glorious events of the Second Advent. . . . The 
question thus arose : When in the new order of things will their resurrection occur? 
To this the apostle makes specific reply, communicating facts made known to him by 
special revelation." — Stevens. This special revelation is contained in the statement 
that the dead in Christ shall rise before the saints living at the Second Coming are caught 
up to be with Christ. The latter therefore will have no advantage over the former. 
All alike will share in the triumphal procession of the King when He takes possession 
of His eternal kingdom. The answer was full of comfort. 

But we are tempted to ask a further question. How about the interval between the 
"falling asleep " and the resurrection? Is this really a sleep, a state of unconscious- 
ness? To this the Scriptures give no direct answer. They assume and imply, how- 
ever, what they do not explicitly state. The presence of Moses and Elijah on the 
mount of transfiguration, our Lord's promise to the thief on the cross, the almost 
necessary inference from such passages as Jesus' promise of many mansions (Jo. 14 : 
1-3), Paul's desire to depart and be with Christ (Phil. 1 : 22, 23), the visions of John in 
the Apocalypse (Rev., chs. 4, 5, 7, 14), etc., together with the natural improbability that 
men should remain unconscious for thousands of years and then be reawakened, form 
a presumption almost equivalent to a certainty that the souls of the righteous enter at 
once a state of conscious joy. This therefore is the common belief of the church. 
When Paul speaks then of the dead as those who have fallen asleep, he simply uses 
a consolatory term which helps to rob death of its terror, and suggests a quick and 
joyful awakening to the blessed realities of the world to come. 

Topic 2. Mourning for the Dead in Christ. 1 Thes. 4:13. The hea- 
then world had no revelation concerning the future life. A hope, or rather a wish, for 

xxiv 



Appendix : Notes on Lesson 21. 



such a life existed indeed, for this is one of the universal instincts of humanity. But 
it rested on no divine word on which the soul might embark, as on a strong vessel, for 
its voyage into the unknown. In view of the brightness and solidity of the Christian 
hope the heathen might properly be described as " the rest, which have no hope." 
Their sorrow was a black cloud without a silver lining. This is the mourning to which 
Christians must not give way. Sorrow, sharp and tearful, is simply the expression of 
our human nature at the sundering of ties that seem a part of life itself. Paul did not 
forbid it. The Bible nowhere condemns it, and nowhere commends that artificial 
Stoicism which by sheer will-power represses every sign of emotion. Only we must 
distinguish between the grief that is inseparable from the breaking of earthly ties, and 
a lamentation for those who pass from us in the strength of a living faith. To be with 
Christ is far better. Sorrow borne in a Christian spirit will sweeten and purify our own 
life, and so enlarge our sympathies that we may the better comfort others. But borne 
in a rebellious spirit, that questions God's wisdom and love, that darkens the house, 
and secludes itself from human fellowship, it becomes a blighting curse. " The effect 
of the Christian faith is neither to abolish nor yet to aggravate grief for the dead, but 
gently to moderate it." 

Topic 3. The Coming again of Christ. 1 Thes. 4:16. The language 
used by our Lord and His Apostles to describe His coming again is prophetic, and like 
all such language is not susceptible of a literal interpretation. Peter, for example, in 
his address on the day of Pentecost, announced the fulfilment then and there of the 
highly wrought imagery of Joel, though there were no corresponding phenomena in 
the physical world. The word parousia, translated " coming," means presence. Its 
primary idea is not that of approach to but of being with ; its secondary meaning is 
that of approach to in such a way as to be present with. In the primary sense of the 
word, therefore, the constant presence of Christ with believers is a "coming"; the 
secondary sense requires some special and great manifestation of His presence or 
coming (see Note on Topic 4, "The Time of Christ's Return"). 

As to the nature of this coming three views are held : (a) That it refers to one 
single definite event, namely the end of the present order of things, the termination of 
the earthly history of humanity, (o) That it refers to two events, the one, the destruc- 
tion of Jerusalem, marking the consummation of the Jewish dispensation, and the 
other the destruction of the physical world, marking the end of the Christian dispen- 
sation, (c) A continuous process which assumes a variety of forms, such as the spir- 
itual return realized at Pentecost and emphasized in the Fourth Gospel ; the over- 
throw of the apostate Jewish church in the destruction of Jerusalem ; and the advance 
of the kingdom of God in every historical crisis by which deep-seated evils are broken 
up, and righteousness and truth made more efficacious in human affairs. 

In respect to these views it may be said that Jesus Himself pictured His return 
chiefly as a single event, which He connected with the overthrow of the Jewish polity, 
or the consummation of that age. This He represented as near at hand. In so doing 
He spoke in the only way that was intelligible to His disciples. He never attempted to 
give them a detailed map of the future. Therefore, within the limits of a single gen- 
eration He crowded the events of all the future, knowing that time only could make 
His meaning clear. That meaning has been made clear only so far as it has already 
been fulfilled. What Jesus in deference to the weakness of the disciples was forced 
to picture as one event has been shown to be an historical process. God has in part 
interpreted through history the meaning of Christ's return. Interpretations undreamed 
of still lie within the possibilities of the future. The Lord has come, is coming, and 
will come until His kingdom shall be established in every heart, and shall have gained 
control of all human interests. To this end He has taught His church to pray, " Thy 
kingdom come," and, leaving all results to Him, meanwhile gladly to engage in every 
effort that is for the glory of God and the good of men. 

Topic 4. The Time of Christ's Return. 1 Thes. 5:1-4. At first the 
early church naturally interpreted the words of Christ respecting His return according 
to the current Messianic ideas of the Jews. These were crude and materialistic, as 
were their conceptions of the Messiah's kingdom. A temporal kingdom of course 
demanded a visible head, and therefore Paul could speak of the return as a visible 
descent from heaven, with a shout, and trumpet. That Paul himself, as well as the 

XXV 



Appendix : Notes on Lesson 22. 



entire early church, regarded a literal fulfilment of the promise in Acts i : io, n, as 
likely to occur in his own lifetime seems clear from his language in i Thes. 4 : 15, "we 
that are alive, that are left unto the coming of the Lord." In this sense the hope of 
the church was disappointed, for neither then nor since has such a coming occurred. 
But time gradually eliminated these Jewish elements from the conceptions of the 
church. In the later Epistles of Paul they entirely disappear, and in the fourth Gos- 
pel, written at the close of the first century, the idea of the Coming is wholly spiritual- 
ized. In this invisible and spiritual sense Christ returned to His church on the day of 
Pentecost, and through the Holy Spirit resumed His redemptive work in the world. 
So likewise He came, as He said He would, for judgment, in the destruction of Jeru- 
salem. This, in one sense, was " the end of the world," that is, the consummation of 
the Jewish age. 

The time of Christ's return is commonly connected with the thousand years, or 
Millennium (Rev. 20: 1-10). The premillennialists, interpreting this passage with slavish 
literalness, hold that He will return before the thousand years, when Satan shall be 
restrained, and the saints shall reign with Christ on the earth. The postmillennialists, 
interpreting it figuratively, hold that it refers to a period of great spiritual quickening, 
and of extraordinary triumphs of the Gospel over the powers of evil, which is pre- 
liminary to the coming again of Christ. Neither theory is satisfactory since each is 
forced to leave out of consideration the passages on which the other relies. This is 
simply saying that no detailed theory of the future can be framed out of the materials 
furnished by the Bible. The invariable failure of every attempt to predict the future 
from Biblical data shows that such failures are not due to errors which may be avoided 
by greater care, but that the Bible does not furnish the data for such calculations. 



Lesson 22. Law and Grace. 

Topic 1. Legalism in Religion. Gal. 3:2. At the opening of his argument 
for the freedom of Gentiles from the Jewish law, Paul appealed to the experience of the 
Galatians themselves. At their conversion their acceptance by God had been unmis- 
takably shown by the gift of the Holy Spirit. To his question whether this resulted 
from their obedience to the Mosaic law or from faith, there could be only one answer. 
God had justified them through faith alone. For them now to do the things which the 
Judaizers desired was therefore absurd. 

By " works of the law" Paul meant acts of obedience to the ceremonial law as a 
source of merit by virtue of which God's favor might be obtained. Doing instead of 
believing, performing outward acts instead of being of a right spirit, is the central idea 
in every system of salvation by works. It is so much easier to go through a certain 
round of religious observances than it is to be penitent, humble and self-sacrificing for 
Christ's sake, that men are constantly tempted to substitute the one for the other. 
Every religious system which emphasizes the meritoriousness of certain acts, or the 
peculiar sanctity of certain places, which is scrupulous touching trivial matters and 
indifferent to the great principles of righteousness (Mt.23 : 23), illustrates this tendency. 

Topic 2. Nature, Law and Grace. Gal. 3 : 19. When Paul had proved 
that the law was never intended as a means of justification the question would inevi- 
tably be asked, " Why was it given, then? " To this he replies, " It was added because 
of transgression." Note that Paul here used the word transgression, and not sin. 
Transgression is literally an overstepping, or violation, of prescribed law. Sin is liter- 
ally the missing of a mark, that is, " a failure and missing of the true end and scope of 
life, which is God." — Trench. All men were sinners before the law came, but they 
were not transgressors, for there can be no transgression except where there is law 
(Rom. 4: 15). The law was therefore "added because of transgression," that is, to 
create transgression, so as to bring those under the law to a clear consciousness of 
their own sin, and to lead them to feel their need of help in overcoming it (Rom. 3 : 
20; 5 : 20; 7 '.7-13). Apart from the law God's disapprobation of sin is expressed in 
conscience by the guilty feeling that sin awakens, and also by the retribution that as a 
natural consequence often follows it. 

The law served also to prepare the way for Christ. It set before men an unattain- 
able moral standard, and thus both awakened a sense of sin and showed men their 

xxvi 



Appendix : Notes on Lesson 2j. 



utter inability to procure salvation as a reward of merit. This prepared them to 
welcome the redemption obtained by free grace through Jesus Christ. The mission of 
Christ to save sinners, who could not save themselves by obedience to the law, is 
another and fuller expression of God's detestation of sin. " Thus nature, law, and 
grace, in reference to sin are one in motive. They all have their fount in one God, and 
all express the same nature in Him, — namely, the character or moral nature that hates 
sin and desires that men may not commit it or live under its sway. Law and grace 
differ in method, but there is no antagonism between them in motive. To men they 
look unlike, but in God they are parallel utterances, one higher than the other, of the 
same divine thought." — Clarke. 

Topic j. Sons and Heirs. Gal. 4: 1-7. In this passage Paul represents that 
those who under the law were " children in a state of minority and pupilage, are [under 
grace] advanced to the dignity of sons and heirs of God, and receive the seal of their 
adoption as such in the presence of the Spirit of God in their hearts." — Hackett. In 
thus contrasting the positions of believers under the law and under grace the illustra- 
tion of one who is not yet of age shades off into that of one who is born a slave, and 
who is in bondage " under the rudiments of the world." By this phrase Paul denotes 
those Jewish ceremonial observances and rules which the Galatians were disposed to 
adopt. " These observances and services of imperfect religion are rudiments in so far 
as they represent only an imperfect state of religious knowledge. They belong to the 
world, as being outward and visible, the symbols and pictures of spiritual realities. 
They belong to this present state of sensuous and transient existence, and do not rise 
to the sphere of eternal, spiritual realities. Yet that the law is so characterized must 
never be supposed to militate against its divine origin and character. It is of divine 
origin, but it is at the same time imperfect and provisional. Its highest dignity and 
honor are found in that it ministers to the bringing in of the gospel." — Stevens. Note 
that Paul, the Roman citizen, writing to those who were familiar with Roman law, 
employs the common custom of adoption as a representation of the condition of divine 
sonship. The child so adopted was regarded as in the fullest sense as a son, with all 
the privileges of one actually born in the family. This adoption was of course at the 
father's pleasure, and an act of pure grace. 

Topic 4. Law and Love. Gal. 3: 13, 14. The freedom of believers from the 
Jewish ceremonial law by no means releases them from obligation to observe the moral 
law. But this law instead of being an outward commandment, hard and distasteful, 
becomes a new law written on the heart, a part of one's inner life, a perpetual privilege 
and delight. Obedience becomes instinctive and not compulsory. Love becomes the 
central motive in all relations to God and to our fellow-men. Hence selfishness, 
ambition, pride, every impulse whereby we might seek to gain unfair advantages over 
others, are eradicated from the heart. Love fulfils the law. The law is taken up into 
Christianity as the essence of the new life. The purpose of the law was to secure 
obedience. It matters not to the law how this obedience is secured. If love can do it 
as law cannot, the end accomplished is the same, and the law is satisfied. 



Lesson 23. Christianity and Business. 

_ Topic 1. The Greed of Wealth. Acts 19 : 24-27. Ephesus was the reli- 
gious as well as the political and commercial metropolis of Western Asia. The fabulous 
wealth of the temple of Diana, and the splendor of her worship, drew throngs of wor- 
shipers from all the civilized world. One of the most lucrative trades of the city was 
that in silver models of the temple containing the image of the goddess. The great 
influence of Paul's preaching was seen in its effect on this trade. The silversmiths 
took alarm. Although the Gospel had miraculously proved its beneficent power, they 
could not brook its interference with their profits. They would not confess this as their 
reason for opposing it, but made the popular veneration for Diana a cloak for their 
avarice. So the rum traffic opposes restrictions on the ground that they interfere with 
the sacred principle of personal liberty. So the venders of obscene literature oppose 
its suppression as an infringement of the freedom of the press. Satan always seeks to 
hide his native ugliness under the garb of an angel of light. 

xxvii 



Appendix : Notes on Lesson 24. 



Topic 2. Christianity and Business. Acts 19 : 27a. Demetrius and his 
fellow -craftsmen- sought to destroy the influence of the Gospel because it interfered 
with their business. Christianity not only antagonizes every business which thrives on 
ignorance, superstition, or evil appetites, but also every business method that is 
based on selfishness. A kind of business success is, indeed, often attained in defiance 
of all laws human and divine. But permanent social happiness and industrial pros- 
perity cannot rest on principles of greed and selfishness. A policy that strangles 
legitimate competition, that creates privileges for the rich and disabilities for the poor, 
that grasps the largest profits and pays the smallest wages, or that in times of depres- 
sion recoups its losses from the meager earnings of the laborer, finds itself confronted 
by a hatred that gives the least possible labor for the pay, that looks with wolfish eyes 
on wealth as its natural enemy, and that enforces its sense of wrong through convul- 
sions which cripple industry and threaten the foundations of social order. Christianity, 
by substituting love, mutual service, and self-sacrifice, in place of selfishness, makes 
the interest of one the interest of all, and generates a solid and permanent prosperity. 
These conditions are not ideal. They are the principles that will prevail as soon as 
the spirit of Christ has become really dominant in the affairs of men. 

Topic j. The Supreme Conflict. Acts 19 : 26, 27. The tumult in Ephesus 
was only an infinitesimal part of the great conflict between good and evil. And yet it 
was a most hopeful sign, because it showed that Paul's preaching was having a tremen- 
dous effect. So closely is evil interwoven with the material interest of men as society 
is now constituted, that an attack on the former involves an attack on the latter. The 
issue of this conflict, however remote the end may be, is not uncertain. What was the 
power of Paul, an obscure ]ew, destitute of wealth or social influence, in comparison 
with the enormous resources of the worship of Diana? And yet to-day the influence 
of the former fills the world, while the latter has been extinct for more than a thousand 
years. There is no power like that of the Spirit, and there are no lasting victories but 
those of truth and righteousness. 

Topic 4. Mob Violence. Acts 19 : 32-34. "A mob is a compound mass of 
human beings in which each one has for the moment all the follies and all the passions 
of the rest in addition to his own." It is never, like an orderly assembly, controlled by 
reason, but is the sport of the wildest passions. It is as likely to expend its madness 
on the innocent as on the guilty. An unscrupulous leader, who at such times generally 
comes to the front, is able to direct it to the perpetration of any rashness or any out- 
rage. Blind to the advantages of all orderly methods, it seeks to accomplish its ends 
by brutal violence. It is resorted to by those who fancy that they have some wrong to 
right, but who suspect that they cannot gain their ends by peaceful and legal means. 



Lesson 24. Unity in the Church. 

Topic 1. Unity in the Church. 1 Cor. 1:11-13. Christ and the church 
constitute a single organic unity, He being the Head and the church the body (1 Cor. 
12: 12, 13; Eph. 1 : 22, 23), and the welfare of the whole depending on the harmoni- 
ous cooperation of all the members. At Corinth this unity was imperiled by the dis- 
position to exalt individual teachers above the truth they all taught. In making these 
servants the heads of factions the Corinthians were parceling out the headship of 
Christ who can have no rival. Anything that weakens the spirit of love destroys the 
unity of the church. It is even possible to assert one's adherence to Christ Himself 
in such unloving, unchristian, and partisan spirit as to break fellowship with other 
Christians. 

This unity is not broken, however, by differences of opinion, or by friendly discus- 
sions, so long as the spirit of love is unimpaired. " Christianity is union amidst variety 
of views : party spirit is dissension." Nor should the party spirit which Paul con- 
demned be confounded with " an enlightened attachment to one particular branch of 
the church. We may prsfer that branch to others because it appears to us the most 
scriptural in doctrine, government, and worship, without denying to other branches the 
marks of a true church, or overlooking the part they played as members of the one 
body," 

xxviii 



Appendix : Notes on Lesson 24. 



Factions are made possible only by the disappearance of mutual love and of absolute 
loyalty to Christ. Hence arise bitterness and strife, the church is rent asunder, its 
power for good is destroyed, it becomes an object of scorn to the world, the develop- 
ment of the spiritual life is checked (i Cor. 3 : 1-4) , the progress of the individual and 
of the church is arrested, God is grieved and Satan rejoices. Factions are utterly con- 
demnable because they are the master works of Satan for making void the preaching 
of the cross of Christ. There is one cure for party spirit, and- one only — to open the 
heart to the Holy Spirit, to exalt supremely the person and claims of Christ. If we do 
this there will be no room for parties, for all things are ours (1 Cor. 3 : 21-23). 

Topic 2. The Wisdom of the World and the Wisdom of God. 1 Cor. 
1 : 20-25. The simplicity of Paul's preaching in Corinth had alienated from him 
some who had been attracted by the eloquence of Apollos. In justifying the plainness 
of his preaching Paul declared that he had purposely avoided fine spun philosophical 
speculations about Christianity, as tending to empty the Gospel of its peculiar and 
independent power. The wisdom of the world and the wisdom of God were diametric- 
ally opposed to each other. To blend the former with the latter in preaching, injured 
the Gospel. 

By the wisdom of the world Paul meant that empty parade of wisdom which pretends 
to possess a knowledge of lofty and mysterious subjects, but which, like Jewish theos- 
ophy and Greek philosophy, furnishes only clouds and cobwebs on which to build an 
eternal hope. Such a wisdom " boasts of morality, cultivates beauty, patronizes aesthet- 
ics, and abounds in animalized poetry and eloquence and science. Meanwhile it 
lends all its aid, acting through an army of auxiliaries, to encourage men in a bloated 
sense of self-sufficiency until there is felt no need of God, and still less of Christ." But 
it is powerless to answer the most important questions in this world, how a sinner shall 
be just with God, how humanity shall be rescued from the power of evil, and how mortal 
man may gain the victory over death. It regards God's plan of salvation as absurd, 
because it is out of sympathy with it, and will not deign to understand it. 

The wisdom of God, on the contrary, is that intelligence which God reveals in form' 
ing and executing His purposes either of creation or redemption. It is found in Chris- 
tianity which enables us to approach the mysteries of the universe from the divine point 
of view, and with the assistance of the Holy Spirit who will lead believers into all truth. 
It answers satisfactorily every question concerning this life and the life to come that 
needs an answer. It has elevated not only the spiritual, but the intellectual life of the 
world. Men who speak contemptuously of the Gospel forget that "the intellectual 
advancement of modern society, of which they boast, and which they put forward as 
superseding old-fashioned Christianity, is itself mainly due to Christianity." 

Topic j. The Test of Christian Teachings. 1 Cor. 3 : 10-15. The 

Christian church is built on facts, namely, the incarnation, earthly life, death, resurrec- 
tion, ascension, and heavenly enthronement of the Son of God. The fact that all this 
was included in the divine plan of salvation proves that nothing less was needed, and as 
none but Jesus Christ has accomplished this work, it follows that there can be no other 
Foundation on which to build a redemptive agency for the world (Is. 28 : 16; Acts 4: 
11, 12; Eph. 2 : 20). Those whom God calls into the ministry of the word may wisely 
build on this Foundation with the revealed truths of the Bible, precious and abiding, or 
they may foolishly try to win momentary applause by captivating errors, tricks of 
rhetoric, or empty sensations. 

Hence arises the necessity that each man's work be tested. As in all great buildings 
one main question is, " Is it fireproof?" so in the building of the church God tests 
every man's additions to it by a searching test, most destructive to what is worthless, 
and most purifying to what has intrinsic value. Nor is it necessary always to wait for 
some great revealing day in the future to disclose the poor quality of this work. Its 
badness is sometimes seen in the spiritual deadness of churches, or in the swift dis- 
appearance of great congregations built on the popularity of preachers, but not on 
Christ. 

The principle which Paul applied to Christian teachers applies to all men in the 
work of character building. In both cases the reward appears in the permanency of 
the work, and the loss in its destruction. But there is a difference also. The Christian 
teacher may be saved because of his personal faith in Christ, and notwithstanding 

xxix 



Appendix : Notes on Lesson 25. 



many erroneous doctrines. But the work of the other is personal ; unless the char- 
acter he builds is worth saving and stands the test, he perishes, for his character is 
himself. 

Topic 4. The Church, God's Temple. 1 Cor. 3:16, 17. The temple of 
which Paul speaks is the collective church and not the individual Christian. It is a 
holy temple because separated from the world, and because it partakes of the purity of 
that divine Spirit who has made it His abode. It is an organic unity. The church of 
Christ is one, not many. Ecclesiastical divisions there may be, but these are superficial 
and do not touch that inward unity which God perceives, and which binds into one 
living body all who have the Spirit of Christ, whatever name they bear. As this temple 
is composed of believers, it follows that an injury inflicted on one of these is an injury 
to the temple itself; he who causes a disciple of Christ to sin mars one of the " living 
stones " of the temple. Worldly motives, worldly methods, and worldly aims are 
inconsistent with its divine beauty. God cares for this with an infinite jealousy, and 
avenges an injury by taking His Holy Spirit from those who by their factiousness or 
misdeeds impair its glory and power. Left to themselves they perish. 



Lesson 25. The Supremacy of Love. 

Topic 1. Spiritual Gifts. 1 Cor. 1.3 : 1, 2. The "gifts " enumerated by Paul 
here and in 12 : 8-10 were either natural, inborn qualities or faculties aroused to greater 
activity by the Holy Spirit, and consecrated to the service of the church ; or they were 
special miraculous powers conferred by the Spirit, such as healing the sick, casting out 
evil spirits, prophesying, speaking with tongues, etc. The latter served useful purposes 
in the early church, and they proved to the world the reality of the divine power that 
worked in the believers. Miraculous gifts are not now continued, because they are no 
longer needed. 

But in a true sense every endowment by which a man is enabled to serve his fellow- 
men and God is a " gift," that is, a faculty or aptitude bestowed by God. A gift " is 
that in which our main strength lies." These endowments or gifts are almost as varied 
as are men themselves ; physical strength, beauty, intellectual power, eloquence, poetic 
expression, conscientious fidelity, business capacity, wealth, social rank, etc., are all 
gifts to be desired, some more than others. No gift, however humble it may be, 
should be neglected or despised, for this would be an impeachment of the goodness 
and wisdom of the Giver {comp. Lu. 19 : 20-23). By studying ourselves and recogniz- 
ing the point wherein our power chiefly lies, and then cultivating this to the utmost, we 
make the most of life, we honor God, and we fit ourseives for greater trusts in the 
future. 

Topic 2. GlErs WITHOUT Love. 1 Cor. 13 : 1-3. The love which Paul com- 
mends above all gifts and graces is not " charity" (A. V.) in the common meaning of 
that word, nor is it the love of friends and kindred. It is love which originates in 
Christ, and forms the very essence of Christianity. It is that sympathy for the entire 
human race which springs from love to God, and is akin to that divine love which 
led God to give His only begotten Son to be a Saviour for the world (Jo. 3 : 16). 

A man may devote his life to the service of truth without any real love for the God 
of truth ; he may sacrifice himself for a cause, and yet not do it for Christ's sake ; he 
may devote time, thought, wealth, to world-wide philanthropy, and do this merely 
because he makes humanity his god. Christian love, on the other hand, loves what 
God loves, and because He loves. Love of truth, love of a cause, love of humanitv, 
all gifts, attainments, and sacrifices may indeed promote the interests of men, but they 
have no intrinsic redemptive power, they do not win God's favor unless they are in- 
spired by love for Him. Since Christianity is a revelation of God's love, and is 
founded on love, it follows that none can enter it except through the door of love, 
which door is Christ ; for Christ is God, and God is love. 

Topic 3. The Characteristics of Love. 1 Cor. 13:4-7. When Paul 
declared that all gifts were worthless without love, he did not content himself with 
merely naming the grace he had in mind. No single term adequately describes it. 
In order more accurately to define the meaning which he attached to it he gave a long 



Appendix : Notes on Lesson 25. 



description of its qualities and operations. Some of these qualities thus attributed to 
love, are commonly recognized as virtues in themselves. But while they may exist in- 
dividually, Paul recognized the fact that each of them has its root in love. Love is the 
soil in which all Christian graces thrive and bloom. 

" The Apostle here describes a Christian gentleman" {Robertson), for a Christian 
gentleman has something more than the superficial polish of cultivated society. He 
is one whose genuine consideration for others, whose sympathy with their weaknesses, 
whose kindness and gentleness, whose decorous behavior, whose refinement of 
manner, whose sweetness of temper, whose loyalty to righteousness and hatred of 
wrong spring from Christian love. Paul's description of love is a description of Jesus 
Christ. 

Topic 4. The Eternal Supremacy of Love. 1 Cor. 13 : 8-13. The 

spiritual gifts with which Paul compared the grace of love did not exist for their own 
sake. They were only a means to an end. Scaffoldings were they that serve a useful 
purpose, but that were to be removed when the "perfect," the completed edifice, is 
reached. They were like the thoughts and actions of childhood, initial and immature, 
that are destined to give way before the larger conceptions and enterprises of man- 
hood. They were the mirrors in which are seen obscurely reflected the great and 
eternal realities which by and by will be seen directly " face to face." All earthly gifts 
are divine instruments designed to train men for that eternal life where with open 
vision the pure in heart shall see God, and shall know even as they are known. 

Having thus shown the superiority of love to all spiritual gifts, the Apostle in a con- 
cluding sentence compares it with the chief of the Christian graces that go with us into 
the other world. Faith, not the faith that saves, but the faith that evermore reposes 
without misgivings on God's tried and tested goodness ; hope, not that expectancy 
which here is too often clouded with uncertainty, but the anticipation of unlimited 
attainments, because of eternal progress — these abide, these go with us from the 
twilight of earth into the noonday of heaven. So also does love. But of these love is 
greatest ; greatest in itself, greatest because of what it accomplishes, greatest because it 
brings the soul into closest affinity with God, and greatest because without it there can 
be neither faith nor hope. 

" Love is heaven, and heaven is love ! " 



i>yi/V«/V» 



Appendix : Notes on Lesson 27. 



Lesson 27. Christian Liberality. 

Topic 1. The Law of Christian Giving. 1 Cor. 16:2. Note the char- 
acteristics of Christian giving enumerated in this statement: (1) On the first day ; 
offerings for the Lord's work are made with peculiar propriety on the Lord's day. (2) 
Every week; at brief and regular intervals so as to establish habitual and systematic 
attention to this duty. " Unless liberality be shown on definite principle, it will most 
likely not be shown at all." (3) By each one ; Christian giving is a grace that each 
member of the church must fulfil for himself. No one can do it for him. The perse- 
cuted Macedonians who besought the privilege of sharing in the great collection 
(2 Cor. 8 : 3, 4) were no doubt themselves in many cases in sore distress. The poor 
widow whom Christ commended (Lu. 21 : 1-4) did not regard the gifts of the rich as 
releasing her from her privilege. (4) Lay by him implies a voluntary, spontaneous, 
and cheerful provision for benevolence on the part of the giver. No Christian should 
wait to be begged or entreated, or to be moved to spasmodic action by pathetic 
appeals. (5) In store, so that he will always have a fund to draw on to aid any Chris- 
tian work that merits his consideration. This will lead him to welcome opportunities 
to bestow the Lord's money, instead of frowning on those who ask for help. " The 
charity that finds us unprepared is a call as hateful as that of any creditor whom it is 
hard to pay." (6) As he may prosper, that is, according to his own personal ability 
from week to week. God prospers a man not merely for himself, but for others. The 
sum thus set apart for others may vary in amount, but it shouid bear some fixed rela- 
tion to one's income, and not be measured by what others do. Under the Gospel the 
proportion is not fixed at one-tenth, as under the law, but is determined by the higher 
law of love. What this is each one must interpret for himself. Ordinarily men do 
not give so as to impoverish themselves, but rather so as to impoverish the Lord's 
treasury. (7) That no collection, etc. The exercise of liberality is far sweeter when 
spontaneous in view of anticipated needs, than when extorted by assessments or taxes 
to cover deficiencies or debts. With systematic and proportionate giving practiced by 
all the members of the church, the Lord's treasuries would always be full, and collect- 
ing would become one of the most delightful, instead of most painful, forms of service 
in the church. 

Topic 2. Christ our Pattern in Benevolence. 2 Cor. 8:9. The 

" power, riches, wisdom, might, honor, glory, and blessing" of Him who "was with 
God and was God " surpass all thought. The treasures of this world were as poverty 
itself to Him who had made all worlds. His poverty during His earthly life did not 
consist in the fact that He entered into the condition in which the vast majority of the 
human race is placed. The step from the loftiest earthly throne to beggary would be 
infinitesimal in comparison with His descent from divinity to humanity. His poverty 
lay in the fact that He condescended to become man at all, and not in the facts that 
He was cradled in a manger, toiled as an artisan, had nowhere to lay His head, and 
was dependent on the bounty of others. These conditions were assumed because He 
wished to put Himself into a position of sympathy with the average man. Poverty, 
moreover, is only a relative term. He who needs less than he has is rich, he who 
needs more than he has is poor. It was not from material poverty that Christ came to 
save men. Our real poverty consists in the loss we have sustained by sin — peace 
within and fellowship with God. Christ surrendered all that He had in His heavenly 
estate in order that He might make us rich in the love of God, in a tranquil conscience, 
and in harmony with the world. The utmost that we can do for Him is nothing in 
comparison with what He has done for us. His example, therefore, should stimulate 
us "to live and give so that others may be blessed." 

Topic 3. The Rule of Acceptance. 2 Cor. 8:12. "The requirements of 
God correspond to the possessions of man. (1) What men have, they have received 
from the undeserved bounty of their Creator. This holds good with regard to property, 
talents and opportunities. (2) An account is expected from every man by him who is 
the Judge and sovereign Lord of all. We are to some extent and in some matters 
accountable to our fellow-men, but for everything to him in whom ' we live, and move, 
and have our being.' (3) The rule according to which the supreme Governor will 
judge mankind is one of absolute rectitude — 'according to that a man hath.' The 
feeble man will not be expected to have done the work of the strong ; the dull man the 

xxxii 



Appendix : Notes on Lesson 28. 



work of the genius ; the peasant the work of the prince ; nor the beggar to have given 
with the generosity of the millionaire. But each must answer for that which has been 
entrusted to himself. In all things the disposition, the spirit, the endeavour, will be 
taken into account." — Pulpit Commentary. 

Topic 4. The Cheerful Giver. 2 Cor. 9:6, 7. Paul mentions three char- 
acteristics of Christian giving ; it is liberal, it is marked by a deliberate purpose, and 
it is cheerful. The last of these is very important, for it insures liberality. One who 
finds happiness in giving will be likely to increase that happiness to the utmost of his 
ability. Bountifulness and parsimony are relative terms. A man who gives ten dollars 
a year to Christian and philanthropic purposes may be a very bountiful giver, because 
this amount may represent, like the widow's mites, a great personal sacrifice, an actual 
deprivation of needed comforts. Another may give a hundred thousand dollars a 
year, and yet be a parsimonious giver, since it may represent only a small fraction of 
his surplus after gratifying every conceivable whim and luxury. Giving, in order to 
remain a source of joy, should be judicious, the result of a deliberate purpose to do 
generously for a cause that merits it. " There is a species of eloquence which extorts 
money, which the giver regrets as soon as he has parted with it." The giver whom God 
loves knows no reluctance. He does not '- give with the hand and pull it back with 
his looks." He gives as God gives, joyfully, because it is the very nature of love to 
give. One can give with such grace that the giver is more regarded than his gift. 
Such a giver the Lord loves, because He sees reflected in him His own image. 



Lesson 28. The Power of the Eternal Life. 

Topic 1. The Power of the Unseen World. 2 Cor. 4 : 16-18. In com- 
parison with the inexpressible glory and blessedness of the heavenly life our heaviest 
present afflictions dwindle into insignificance. They will be forgotten except as we 
gratefully look back upon them as a divine discipline that worked out for us an eternal 
weight of glory. This discipline may be so severe as to hasten the decay of the " out- 
ward man," — the bodily organism which now clothes the soul; but at the same time 
it stimulates the growth of the "inward man," — the true self, spiritual and imperish- 
able. Such bodily decay is constantly experienced side by side with inward renewal. 
The daily waste of tissues must be daily renewed. In early life the senses are alert to 
receive impressions from the outer world, but in later life they lose their power and 
man lives more and more in the inward world of memory and thought. So too as the 
outward world day by day falls away, the spiritual world opens to the eye of faith. The 
immaterial world is the only abiding world. In our experience, as in that of Paul, the 
contemplation of this unseen world should gird the soul with strength and endurance 
for the severest trials. 

Topic 2. The Spiritual Body. 2 Cor. 5 : 1-4. In this passage Paul is not 
speaking, as is often supposed, about the heavenly life in general. The " house not 
made with hands " refers to the new spiritual body with which the soul of the believer 
is clothed after death, and not to the " many mansions " (Jo. 14 : 2) or to the heavenly 
city (Heb. 11 : 10, 16). Moreover the Apostle's language is shaped by two considera- 
tions, not stated, but clearly implied: (1) the sharp contrast between his confident 
expectation of a spiritual body after death, and the dread of bodiless existence here- 
after like that to which the shades in the underground world were in his time supposed 
to be doomed ; and (2) the supposed nearness of Christ's second coming, which the 
Apostle hoped he might live to witness. The following paraphrase of the thought in 
the passage may be helpful : — 

(Vs. 1) We know for a certainty that if this mortal body, transitory and frail as a 
tent, is taken down by death, we have a spiritual body which, like a substantial build- 
ing, is permanent, since it is not derived from human parentage, but is a direct gift from 
God, who has created it immortal and who now preserves it in heaven for us. (Vs. 2) 
That this is so appears from the fact that even now, while we yet remain in this present 
body, we are burdened with desire for the heavenly body. (Vs. 3) This presupposes, 
moreover, that those of us who are still alive at the coming again of Christ shall not 
meet Him as mere disembodied spirits, but that at His appearing we shall at once be 
clothed with our spiritual body (1 Cor. 15:51-53). (Vs. 4) For even now while yet 

vvJ\tJyLvC 



Appendix : Notes on Lesson 2Q. 



sojourning in this mortal body we are greatly burdened with desire not to leave it, but 
to remain alive so as to put on the garment of immortality at Christ's coming, when all 
that is mortal in us shall instantly be swallowed up, over-clothed as it were, by the new 
immortal body. 

Topic 3. The Assurance of Immortality. 2 Cor. 5: o. An earnest and. a. 
pledge both denote something given or deposited as an assurance of something to be 
given, paid, or done. An earnest vs, of the same kind as that to be given, a portion of 
it delivered in advance, as when part of the purchase-money is paid, according to the 
common expression, " to bind the bargain." A pledge or security may be wholly different 
in kind from that to be given or paid. — {Standard Dictionary, u?iier " Security.") 

Conversion, viewed as the work of God in us, is not the earnest but the pledge of 
our immortality. In conversion God " wrought us for this very thing," that is, began 
in us the process of preparation for our investiture by the spiritual body. But this is 
not all. As the first-fruit is the earnest of the coming harvest, so the gift of the Spirit 
of life is an earnest, or foretaste, of the life eternal that is imparted through the Spirit. 
The believer is now enjoying in a limited measure the actual gift which in the future he 
is to enjoy in unlimited measure. The gift of the Spirit, then, is a preparation for the 
immortality which God has designed for those who are in Christ. Hence the intense 
longing to be clothed upon with this body, of which the Apostle had spoken in vss. 
2-4, rests, not on a mere instinctive craving for continuance of life, but on solid grounds 
given to us by God Himself, namely, conversion and the gift of the Spirit. 

Topic 4. At Home with the Lord. 2 Cor. 5 : 6-8. The Apostle's thought, 
which is somewhat broken in the text, seems to be as follows : " Being therefore (in 
consequence of having the earnest of the Spirit) always confident, and knowing by our 
walk of faith and not of sight, that while we are here in the body we must be absent 
from the Lord, we are well content to be absent from the body that we may be present 
with the Lord." — Whig. The contemplation of the glorious prospects before him 
filled the soul of the Apostle with great courage and confidence. In contrast with that 
heavenly world, which he could not help regarding as the believer's native land, this 
present world is only a place of temporary sojourn. 

As we are not permanently at home in the body, so this world, in which the mortal 
body dwells, is to the spirit only a tarrying-place, a foreign land. Heaven is our true 
abiding home. The chief attraction there is Christ. To be where He is is heaven and 
home. Christ is with His people here, indeed; but their relation to Him may be 
described as almost an absence in comparison with the close and intimate relation to 
Him in that home of the spirit. It will be a home in the best sense of that word, for 
only love can make a home. It should be remembered that Paul expressed this intense 
longing to be free from this life at a time when he was depressed by extraordinary trials 
— " fightings without and fears within." Notwithstanding the Christian's hope, a long- 
ing for death should be regarded as an exceptional, rather than normal, frame of mind. 



Lesson 29. Strength in Weakness. 

Topic 1. Suffering for Christ's Sake. 2 Cor. 11:24-27. This sum- 
mary of Paul's sufferings shows that Luke's account of them in Acts is very incom- 
plete. The reason for this was because Luke was not writing a biography of Paul, 
but a history of the extension of the church, and narrated personal incidents only so 
far as was necessary to that end. Both the Acts and the Epistles agree, however, in 
showing that Paul's trials and sufferings were directly connected with his labors for 
Christ. His preaching of the cross aroused the deadly hatred of the Jews, and the 
scorn and persecution of the Gentiles. 

He might have remained a Jewish Rabbi, distinguished and honored, but only at 
the loss of that inward peace, that sense of fellowship with Christ, which he prized 
above every earthly good (Phil. 3 : 7, 8). The very intensity of his zeal in the service 
of Christ multiplied his sufferings in proportion as it angered his enemies even to the 
point of endeavoring to kill him. A little less zeal or regard for duty, a little more 
love for self and less for Christ, would have enabled him to ward off many of these 
perils and sufferings. How easily a man of another type might have persuaded him- 
self that his importance to the cause demanded the utmost care in avoiding danger 
and sufferings. But Paul knew that he was in Christ's hands, and that he would bf 

xxxiv 



Appendix : Notes on Lesson JO. 



kept until his appointed work was done. Therefore no danger could appall him, and 
no suffering deter him from his course. 

Topic 2. The Mystery of Suffering. 2 Cor. 11 : 23. The mission with 
which Paul was invested at his conversion was at the best extremely difficult. It was 
nothing less than the spiritual regeneration of the world by the preaching of the cross, 
which the Jew regarded as a scandal and the Greek as foolishness. It meant the sup- 
planting of cherished evil in the human heart by purity, truth, and goodness. Even 
when supplemented by divine power such a task might well seem so utterly hopeless 
as to appall the stoutest heart. But this was not all. It involved a load of" personal 
suffering such as would surpass human endurance except as sustained from on high. 

But why was he not allowed to escape these purely bodily sufferings? Why must 
the strength, every particle of which was needed for the preaching of the Gospel, be 
repeatedly broken and sapped by bodily outrages from which recovery must have 
required months, if not years? To this question there is no answer. The life of 
Paul's Master illustrates the same mysterious fact. It is so in every age. The man 
who would lift humanity to a higher moral or spiritual plane does it at the cost of 
much suffering. Whatever is valuable in the social, political, or religious life of the 
world has been bought by the blood of martyrs. He who would save himself cannot 
save others. Vicarious suffering is the great redemptive force of the universe. It is 
this because it rests upon love. Hence the greatest manifestation of redemptive power 
comes from God, who is love. But why love must suffer in order to redeem men we 
cannot say. 

Topic 3. Glorying in Weakness. 2 Cor. 11:30. In self-defense Paul had 
been forced to boast of the things he had endured as an Apostle for the sake of the 
Gospel. In the eyes of the world, that looked with scorn on the message of the cross, 
such a catalogue of sufferings would not be regarded as glorious, but the reverse. 
And yet his patience under persecution, his self-sacrifice for the sake of his converts, 
his sympathy with those in distress, the very things which the Corinthians in their 
foolishness regarded as his " weakness " in comparison with the arrogance, extortion 
and insolence of the false teachers (vs. 20) , were those which constituted his peculiar 
glory as an Apostle of Christ. He not merely tolerated them as unavoidable evils 
attending his ministry, but gloried in them as features of his ministry that assimi- 
lated it to the ministry of his divine Master. Furthermore, he perceived in these 
sufferings a divine purpose. They were designed both as a moral discipline, whereby 
his own character was strengthened and purified, and also as a means through which 
he was enabled to enter more truly and tenderly into the trials and weaknesses of 
others (vs. 29). These are the ends for which all suffering comes. 

Topic 4. Strength in Weakness. 2 Cor. 12:9-11. No man can do his 

best work for God until he has learned that his own strength is weakness, and that his 
true strength comes from Him who is graciously pleased to use him as an instrument 
in His service. Much suffering is often needed to teach us that we are insufficient in 
ourselves, and that our sufficiency is of God. Herein is His grace revealed. " If we 
have much grace, we must have great suffering ; if great suffering, great power ; and 
if great power, great victory. All these hang together in one undivided chain." — 
Luther. The result of Paul's experience was that, with a spirit of patient submission 
to God's will, he found his sorest trials transformed into his richest blessings. He was 
perfectly content to leave the ordering of his life in God's hands, and to recognize the 
fact that whatever He does is well done. It becomes us not to repine under trial, or 
merely to say, " I will try not to murmur," but to learn that higher Christian grace which 
declares with the Apostle — " most gladly therefore [in view of the fact that divine 
power is made perfect in human weakness] will I rather glory in my weaknesses that 
the strength of Christ may rest upon me." 



Lesson 30. The Christian's Debt to the World. 

Topic i. The Dignity of Believers. Rom. 1 : 6, 7. In addressing the Chris- 
tians in Rome Paul applied to them three descriptive phrases. They were " called to 
be Jesus Christ's." Each of them had received a personal, internal and gracious call 
from that divine Master whom their eyes had never seen, but whose loving authority 



Appendix : Notes on Lesson jo. 



their heart and conscience recognized. To this call they had responded obediently, 
by making a complete surrender of themselves to Him who had redeemed them with 
His own blood. Christians are no longer their own. They are Christ's, to be used 
according to His pleasure and for His glory. In such use they realize the highest 
dignity attainable by man. 

Furthermore they are " beloved of God," not merely in the sense in which it is said 
that God loves the world (Jo. 3:16), but as "beloved (or 'dear') children" (Eph. 
5:1), reconciled to Him by faith in Christ ; sons of God, and joint heirs with Christ of 
all the treasures of the Father's love (Gal. 4 : 6, 7). 

As those who had obeyed the divine call, — had consecrated themselves to God, and 
had been separated from the world, — they are called " saints." Holiness is the' cen- 
tral moral attribute in the divine nature, and holiness was henceforth to be, not 
merely their final goal, but their present characteristic attainment. " Paul means that 
they are really saints, and that if they possess this title of nobility before God, it is 
because Christ has honored them with His call." — Godet. 

Topic 2. Mutual Christian Helpfulness. Rom. 1:11, 12; 15:26, 27. 

Paul desired to visit the Christians in Rome not only in order that he might impart to 
them some spiritual good, but because he felt that they also might aid and comfort him. 
Such mutual helpfulness was not only a delightful privilege, but a duty that brought 
mutual blessings. Of the Christian, above all other men, it should be said that he lives 
not unto himself, but for his Master and Lord in service rendered to other men. Pre- 
eminently is such service shown within the household of faith. The word ko'monia by 
which Paul designated the collection sent by the Gentile churches to the poor saints in 
Jerusalem means literally " fellowship," or " communion." It was an offering which 
exhibited and embodied that idea of Christian brotherhood which rests on the deeper 
idea of divine fatherhood whereby the whole body of believers become through Christ 
one family. 

Topic^. The Christian's Debt to the World. Rom. 1:14, 15. The 

Christian's debt to his fellow-men arises not from what he has received from them. 
From Jews and Gentiles Paul received hatred, persecution, scourgings, imprisonments, 
and finally, from the latter, a martyr's death ; and yet to Jews and Gentiles he con- 
sidered himself a debtor with obligations so large that the utmost efforts of his life 
could not cancel them. The reason was because of his sense of obligation to Christ 
for the work of grace that He had wrought in him, and because Christ has signified 
that service rendered to men for His sake is accepted as service rendered to Himself. 
This sense of obligation is inherent in Christianity, a religious system that is built 
on the abolition of selfishness, and the exaltation of love as the primary motive power 
in life. The nature of the Gospel is such that no one can be controlled by its spirit 
and remain indifferent to the welfare of his fellow-men. To it are due the missionary 
operations that now are shedding the light of divine truth among the most benighted 
portions of our race, seeking to win not only civilized Europe but savage Africa, not 
only people of culture but the ignorant and degraded, not only respectable men and 
women but the fallen and vicious. This obligation is universal. To do good to all 
men as we maybe able should not be regarded as a formal duty, but as the most 
joyful privilege of life. To win men to Christ is to glorify Him, and to assist in hasten- 
ing that great consummation when " He shall see of the travail of His soul, and shall 
be satisfied." 

Topic 4. The Christian's Gift to the World. Rom. 15 : 29. When Paul 
entertained the hope of soon visiting the believers in Rome, he expressed himself as 
convinced that he would come to them " in the fulness of the blessing of Christ." The 
words " of the gospel," following " blessing " in the A. V., do not belong to the orig- 
inal text. The Apostle would bring with him the presence, power, agency and riches 
of God revealed through Jesus Christ. This was based on no confidence in himself, 
but on the willingness of Christ to work through him for the spiritual uplifting and 
enlightenment of men. The power to communicate this blessing of Christ to men is 
given to us in proportion as we live in close daily contact with Him. Those who have 
wrought the largest results in the kingdom of God have been, in a preeminent sense, 
men of prayer. Like Enoch, they have walked with God. By their character and by 
their testimony they have influenced all who came into contact with them, 

xxxvi 



Appendix : Notes on Lesson JI. 



Lesson 31. Justification by Faith. 

Topic i. " The Gospel, the Power of God." Rom. 1: 16, 17. Paul's main 
purpose in writing the Epistle to the Romans was to impart some " spiritual gift," that 
is, to instruct them in those truths on which his mission to the Gentiles and his con- 
flict with the Judaizers had compelled him to lay special stress. At the very outset, 
then, he states his theme, — that the Gospel is a revelation of the wisdom and power 
of God displayed for the salvation of men on terms that are equally open to all. 

Of this Gospel the Apostle was not ashamed. To the Jew the preaching of a crucified 
Messiah might be extremely unpalatable, and to the Greek nothing short of an 
absurdity. For'they looked at it in its superficial aspect. They did not see in it a 
revelation of the supreme power of God exerting itself lor the redemption of the world, 
as Paul did ; nor had they witnessed, as we have, the Gospel's nineteen centuries of 
triumphant progress from the most despised to the most glorious fact in human history. 
In it the power of God was clothed in what men called weakness, and the wisdom of 
God, in what seemed to them folly. But the Gospel does for man that which he can- 
not do for himself. It gives salvation from the power of sin and death, and brings 
" every one that believeth " into loving fellowship with God. Paul had experienced its 
power in his own heart, and knew whereof he spoke. This saving righteousness is 
attainable by all on a condition that is within the reach of all — " by faith unto faith," 
that is, on the simple acceptance of Jesus as the Saviour ; and this simple initial faith 
will then expand in sweep and power until it embraces the whole realm of revelation. 

Topic 2. Justification by Faith. Rom. 3 : 21-26. This passage is para- 
phrased by Prof. Geo. B. Stevens {Biblical World, Oct. 1896) as follows: " (21,22) 
We have seen that in the line of legal works there is no possibility of attaining accept- 
ance with God. But there is another way of securing it, — the way which the Old 
Testament teaches, — that is, by an act of trust in God's mercy as now revealed in 
Christ, and this way is open to all without distinction of race or privilege. (23, 24) 
For just as all men have, by sin, closed the path of salvation by merit, so to all is open 
on equal terms the way of a gracious salvation which is brought to man through that 
work of Christ by which he has purchased men's release from sin. (25, 26) This liber- 
ation was accomplished by God's so manifesting, in the death of Christ, his holy dis- 
pleasure against sin, that he thereby dispelled the appearance of being indifferent to 
evil (which was occasioned by his lenient treatment of sinners in pre-Christian times) 
and showed that, in forgiving the sinner who should trust in Christ, he was not acting 
inconsistently with the requirements of holiness." 

The following definitions of the leading terms in the passage will be helpful. Right- 
eousness, in its broad sense, describes " the state of him who is as he ought to be." 
God's righteousness, therefore, denotes His perfect holiness. In the writings of Paul 
the righteousness of the law means that righteousness which the Jews believed that 
they could attain by obeying the law. ■ But since the law is satisfied with nothing less 
than a perfect obedience, and since no man can render this, it follows that righteous- 
ness based on obedience is unattainable. Man's greatest need therefore is a way by 
which he can be accepted by God as righteous, notwithstanding his sins. This way 
God has revealed in the Gospel. It is called (Rom. 3 : 21) " a righteousness of God." 
This phrase has two meanings ; one, a righteousness of God, that is, His personal 
holiness ; the other, a righteousness from God, that is, the gift of justification, or salva- 
tion, to all who believe in Christ. Both these meanings must be kept in mind in 
studying this passage. 

Justified as used by Paul denotes the act whereby God releases the believer from the 
guilt and penalty of sin, and declares him righteous, or acceptable to Himself. 

Propitiation signifies a means provided by God Himself by which He is able to look 
upon men, not in anger because of their sins, but with approval because of their faith 
and in spite of their sins. The Jews sought this end through the blood of divinely 
appointed sacrifices. Paul teaches that it is secured only through the blood, that is, 
the death of Christ whom God has appointed to be the great Sacrifice for sin. Just 
how the death of Christ becomes an atonement, or propitiation, for human sin Paul 
does not explain. 

Faith in Christ denotes confidence in Him as the Son of God, and in His teachings 
as divine ; and is manifested by an acceptance of Him as one's personal Saviour and 

xxxvii 



endix : Notes on Lesson j2. 



Lord, and by implicit obedience to His will. Such confidence, or faith, acts as a new 
transforming power within the soul, and becomes the ground on which God accepts as 
righteous, that is, justifies, or saves, the man who exercises it. 

Topic j. Results of Faith. Rom. 5:1-8. The following paraphrase is also 
by Prof. Stevens. 

" (i, 2) The consequences of justification are, first, a sense of security in our relation 
to God which we have obtained through Christ who has introduced us into this new 
status [state, or condition] of acceptance with God ; next, a joyous hope of future 
blessedness ; (3, 4) third, the ability to be glad even when beset with trials and hard- 
ships, because we understand that these conditions develop moral perseverance, and 
this, well-tested Christian character. (5) Moreover, the reason why this hope of future 
good does not disappoint us is that the realization of God's love to us assures us of 
its fulfilment. (6) What is the guaranty of this love and of the hope founded upon 
it? It is found in Christ's giving himself up to death for us in our moral impotence, — 
(7) an act of sacrifice which could only spring from a greater love than is. known 
among men. (8) Thus the greatness of the divine love is seen in the fact that those 
for whom Christ died were not the obedient and faithful but the sinful and hence the 
objects of God's holy displeasure." 

By "a righteous man" (vs. 7) Paul apparently means one whose chief moral 
attribute is integrity, who pays a hundred cents on the dollar, and who feels that when 
he has done this all his obligations to his fellow-men are discharged. By " the good 
man " he means one who is not content to be merely just in his dealings, but whose 
kindness and generosity have inspired a real affection and devotion. 



Lesson 32. Retrospect and Expectation. 

Topic 1. A Comforting Review. Acts 20 : 18-21. In Paul's address to the 
elders of the church in Ephesus, " one of the most pathetic speeches in all literature," 
he begins by recalling to their minds the well-known and prominent features of his 
ministry in that city. There had been hardships and sufferings, anxieties and fears, 
but all these faded from view in comparison with the blessed work that he had been 
permitted to do for Christ his Lord. He had not sought his own ease or comfort, but 
in entire self-forgetfulness had striven night and day, with humility and tears, not only 
in public services but from house to house, to lead men to repentance and faith. His 
reward was found in the success that had crowned his work, the smile of his divine 
Master, and the approval of his own conscience. His review of his ministry had in it 
no pangs, no regrets for misspent time, lost opportunities, misapplied energies, or the 
attainment of mere worldly aims. 

Success in worldly enterprises may gratify pride, selfishness, and ambition, but such 
gratification cannot compare for a moment with the solid satisfaction of looking back 
on a life that has been consecrated to the service of God and man. The humblest 
services rendered to others in a spirit of love will one day afford more heartfelt joy 
and satisfaction than the most splendid success in the accomplishment of selfish ends. 
For such service will count as rendered to Christ Himself, and its reward will be 
eternal fellowship with Him (Mt. 25 : 40). 

Topic 2. Heroism in View of Hardships. Acts 20 : 22-24. Notwithstand- 
ing the divine premonition of the sufferings about to befall him in Jerusalem, Paul 
resolutely determined to pursue the journey to the end. He headed the delegation 
that bore the good-will offering of the Gentile churches to the poor saints in the 
mother-church, and he was anxious to be present in person when it was delivered, in 
order that he might thereby promote a better feeling on the part of the Jewish Chris- 
tians toward their Gentile brethren. The phrase "bound in the spirit" is not to be 
understood to mean that the Holy Spirit constrained him to go against his own 
desires, or that he already in imagination felt the bonds upon his hands and feet, but 
merely that he was moved by a resistless inward impulse. 

He was made strong to go forward in face of such a prospect, because he had long 
before made a complete surrender of himself to Christ. He regarded himself as 
Christ's servant, or slave. The servant's supreme joy consisted in fulfilling the Master's 
will. Whether this should be by active toil or by passive suffering, by life or by death, 

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Appendix : Notes on Lesson JJ. 



was immaterial to him, so that the Master's pleasure was accomplished and His glory 
increased. The preparation to meet every trial with calm courage comes through 
steady devotion to daily duties. When we should try to escape danger, and when to 
accept it unflinchingly, may not always be easy to determine. But, as in the case of 
the missionaries among the Armenians during the dreadful massacres, the question 
can probably always be settled by appealing to our sense of duty in its highest and 
most unselfish form. 

Topic j. The Known and the Unknown Future. Acts 20 : 23, 25, 

29, 30. Predictive prophecy in the Old Testament period dealt for the most part in 
vague outlines. It never attempted to give a detailed map of the future. So when 
Paul was warned by the Spirit of the consequences of his impending visit to Jeru- 
salem, he was assured in general terms only that imprisonment and suffering awaited 
him. How this was to be brought about, how long it was to last, what effect it would 
have upon his work, he did not know ; nor was it well for him that he should. The 
future in its general outline we too may know in some measure. We know for a cer- 
tainty that if we strive day by day to do God's will as best we know it, all things will 
work together for our good, and that if we are disobedient and rebellious all things 
will work together for our ill. 

The details of the future, however, — what events the morrow may bring of loss or 
gain, of sorrow or joy, of life or death, — we do not know and we do not need to 
know. Such knowledge, in the case of any anticipated good, might sap the very 
effort and energy needed for its attainment ; and in the case of any dreaded loss, it 
would only overcloud to-day with the darkness of to-morrow. " Sufficient unto the 
day is the evil thereof." Our very ignorance of details inspires us with hope, courage 
and strength to meet the future ; it compels us to a blessed trust in Him to whom the 
future can bring no surprises, for He knows the end from the beginning. 

Topic 4. The Secret of a Blessed Life. Acts 20 : 35. This saying of 
our Lord embodied in words the whole experience of His life. He came to give 
to humanity all the treasures of the love of God, as revealed in man's redemption 
from sin in this world and in the eternal glory promised for the world to come. The 
greatest gift that God could give the world was His Son, and the Son gave Himself 
freely and joyfully. This shows that the giving referred to is not that to which men 
too often limit it in thought at least, namely, the giving of money. This is most 
helpful and necessary at times, but there are other things which men need as much or 
more — sympathy, counsel, encouragement, love, prayer. We can give time, thought, 
strength, experience, enthusiasm, when we cannot give money. Others may be better 
able to give money. Whatever form the giving takes, it is a grace in which all can 
participate, but in order to experience fully its blessedness, it must be actuated by a 
spirit of love. 



Lesson 33. Acting from Expediency. 

Topic 1. Acting from Expediency. Acts 21 : 17-25. The picture drawn 
in this passage is extraordinary. It presents Paul, who had scores of times faced 
death for the sake of the Gospel, as persuaded by the elders of the church in Jerusalem 
to an act of expediency, that is, an act which under the circumstances seemed advan- 
tageous, although not necessarily right. 

Whether Paul really did right or wrong in this is not easily decided. The assump- 
tion of a Jewish vow, so far as it concerned himself personally, was not inconsistent 
with his principles of becoming " all things to all men " that so he might " by all means 
save some" (t Cor. 9 : 20-22) . For, while he had discarded the law as a means of 
salvation, he had no scruples about observing it as a national custom, or about suffer- 
ing his Jewish converts to do the same. The charge, therefore, that he taught these 
converts to abandon the law was not strictly true. He did however teach that " cir- 
cumcision is nothing, and uncircumcision is nothing" (1 Cor. 7 : 19), and the logical 
conclusion from this was that, under Christ, Jews as well as Gentiles were freed from 
the law. This the Jewish Christians evidently understood, and it is inconceivable that 
he did not see it also. 

James and the elders in Jerusalem wished Paul to show by his action that there was 



Appendix : Notes on Lesson JJ. 



no truth (vs. 24) in the things that had been reported concerning him. But there 
was a good deal of truth in them, and all that his action really did show was that 
under certain circumstances he himself still observed Jewish practices. The question 
at issue is, how far he was responsible for any conclusions that either the elders or the 
people might draw from his actions. His reference to the matter in his defense before 
Felix (Acts 24 : 18) , especially when taken in connection with what he had just said 
about " a conscience void of offence " (vs. 16) seems to indicate that at that time he had 
no consciousness of guilt in this connection, nor does he ever again allude to it as he 
naturally would have done if he had felt that bis long imprisonment was a result of 
wrong-doing on his part. 

But yet judging from a strictly ethical standpoint we can hardly resist the conclusion 
that through his spirit of conciliation Paul was led into an error by the advice of the 
elders, and that it would have been much better both for him and them if he had said 
"while the charge against me is not strictly true, what you propose will put me in a 
false attitude before the people, and I decline your advice." That he did not do this 
and that he apparently did observe some Jewish customs seems to indicate that even 
his mind was not yet fully released from the influence of the Jewish ceremonial law, and 
emphasizes the fact that even the best of men are not perfect (but see under next 
topic) . 

Expediency as a rule of conduct is dangerous because its guiding principle is one of 
seeming advantage rather than of strict rectitude. A seemingly advantageous way out 
of difficulty may also be right, but it is not certain to be, and should be examined care- 
fully before adoption. 

Topic 2. Religious Compromises. Acts 21 : 26. Personally Paul was ready 
to advocate the immediate abandonment of the law by Jews as well as by Gentiles. 
This was the logical outcome of the principle of salvation by faith. But such a course 
would have been disastrous to the progress of Christianity, for it would have split the 
church into two warring camps — the many thousands that were zealots for the law, 
and the perhaps larger and rapidly growing number of those to whom it was super- 
seded by the Gospel. Paul's actual position between these extremes was a compromise. 
Faith in Christ was the main thing. While insisting on freedom from the law for the 
Gentiles, he permitted the Jewish believers to continue their cherished national prac- 
tices. The result was the eventual obliteration of the distinction between Gentile and 
Jew within the church. 

It is better to yield a great deal, so long as this involves no surrender of moral prin- 
ciples, than to bring disaster to a good cause by obstinate clinging to ideals. Where 
there are many men there are likely to be many minds, and any joint action must be a 
resultant of opinions held in common. With positive advantage, and without sur- 
render of principles, different Christian bodies may join hands in many lines of work. 
Such temporary compromises may bring about by and by that closer union for which 
many yearn. But at the same time it must be borne in mind that religious com- 
promises settle no differences, and are liable to encourage those who are in the wrong. 

Topic 3. Religious Fanaticism. Acts 21:27-31. The spirit of the Jews 
toward Paul revealed itself in the attack made on him in the temple. They were 
fanatics, actuated by such blind and frenzied zeal in favor of their own side of the con- 
troversy that they were unable to perceive any truth or goodness in one who differed 
from them. What truths or facts Paul might have on his side mattered nothing to 
them. The power and glory of their party were of greater consequence than any facts 
or truths, however well authenticated, that bore against them. In their eyes he became 
their personal enemy because he differed from them in religious opinions. As such 
they deemed him unfit to live. Any calumnies, however untrue, any means, however 
underhand and diabolical, were justifiable in ridding the earth of the man and his in- 
fluence. They claimed a right to their own opinions, but were not willing to accord 
the same right to him. Fanaticism never stops to inquire what the will of God may 
be; or, rather, it assumes that its own narrow and perverted passions are a complete 
expression of that will. It is one of the most incorrigible of mental and spiritual evils, 
for it shrinks from light, knows nothing of candor, hardens the conscience, destroys 
sympathy, and imagines that it can meet what it regards as error by smiting down the 
man who holds it. 

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Appendix : Notes on Lesson 34.. 



Topic 4. Personal Divine Revelations. Acts 22:6-15, 18:20. A 

personal revelation differs from a general revelation in that it concerns the individual 
and his work for God, rather than those truths or principles which are of universal 
application. It may be said that such personal revelations from God are no longer 
needed because of the promised guidance of the Holy Spirit to every believer to-day. 
But it was He who inspired men of old, and who in large measure directed them. 
Possibly we may not look for personal revelations so direct, as, for instance, that given 
to Moses in the burning bush. But unquestionably there are times when God speaks 
to His servants very clearly to-day, as when He calls them to a special service or lays 
upon them a special trust. What is needed is the open heart and waking ear to catch 
the sound of the " still small voice " lest it be overborne by the noise and tumult of the 
world. 



Lesson 34. Christian Citizenship. 

Topic 1. The Basis of Government. Acts 22:25-29. By claiming his 
rights as a Roman citizen Paul recognized the authority of the Roman government. 
In our Lord's reply to the question about the tribute money he recognized the authority 
of the Caesar of His time. But He also told Pilate, Caesar's representative in Judea, 
that his power was given him from above (Jo. 19 : 11) ; and Paul taught that the powers 
that be are ordained of God (Rom. 13 : 1). This doctrine of the divine origin of civil 
government seems to be in direct conflict with the theory of the Declaration of Inde- 
pendence that government is a civil compact, and that it derives its authority from the 
consent of the governed. 

Can the two be reconciled? Perhaps not, unless it be in accordance with the greater 
truth that God is the supreme Ruler of the universe. As such, He overrules the nations 
and directs their rise and fall according to His own wise purposes in human history, 
giving to each that form of government which on the whole it is best fitted to maintain. 
Civil and religious liberties have been gained only through much blood and treasure, 
but in God's providence they have come, probably, as rapidly as the nations were 
ready for them. The surest way to secure better government is to show ourselves 
worthy of it. Kings and parties must at last yield, either willingly or forcibly, to 
popular opinion. 

Topic 2. Respect for Government. Acts 23 : 3, 5. Paul's reply to Ananias 
was probably a hasty utterance prompted by great provocation. His plea of ignorance 
(vs. 5) may be understood as (1) an admission that he had spoken without due reflec- 
tion ; (2) a real ignorance of the official position of Ananias; or (3) a refusal to 
acknowledge him as high priest by divine appointment. Excellent authorities may be 
quoted for each of these positions. " Paul admits that he had been thrown off his 
guard ; the insult had touched him to the quick, and he had spoken rashly. But what 
can surpass the grace with which he recovered his error? If his conduct in yielding to 
the momentary impulse was not that of Christ himself under a similar provocation 
(Jo. 18 : 22, 23), certainly the manner in which he atoned for his fault was Christlike." 
— Hackett. 

Since the Scriptures teach us to regard civil government as a divine institution it 
follows that magistrates and all others who exercise authority should be regarded with 
Jhe respect and consideration to which their position entitles them. They are the 
ministers of God for good to every law-abiding citizen, and the representatives of 
divine justice to evil-doers (Rom. 13 : 4). Even when they so far forget the duties for 
which they are appointed as to abuse the powers committed to them, they are, as 
Paul showed, still officially, even though not personally, deserving of respect. 

Every citizen, moreover, owes obedience to his government as a matter of conscience 
as well as of good order (Rom. 13 : 1-5 ; 1 Pet. 2 : 13-17) ; loyalty to it even to the 
extent of giving his life if need be in its defense ; and support of it by the payment of 
all lawful dues (Mt. 22 : 21 ; Rom. 13 : 6, 7). Under a republican form of government 
he owes also a constant and intelligent interest in public affairs and his utmost influ- 
ence in the election of good men as officers. One of the greatest dangers in such 
a government is that good men, busy with their private affairs, will neglect their duties 
as citizens and allow the direction of public affairs to fall into the hands of bad men. 

xli 



Appendix : Notes on Lesson 35. 



To prevent this, Christians, in common with all right-minded men, should do their 
utmost to promote the power of conscience and the rule of truth and righteousness in 
public affairs. 

Topic 3. The Duty of Government. Acts 23:10, 12-24. The Roman 

government embodied the spirit of civil law. Imperfectly as this recognized the rights 
of man as man, it clearly stated and resolutely enforced the obligations of the citizen 
to the state and of the state to the citizen. Hence its protecting arm was thrown around 
Paul, the Roman citizen, from the time of his arrest in Jerusalem until his final dis- 
charge in Rome. 

Civil government exists, not for its own sake, but for the good of the governed. To 
every law-abiding subject it should insure the largest degree of liberty that is compat- 
ible with the same right in others ; it should protect him in the possession of life and 
property, and in the exercise of all lawful rights ; it should secure the administration of 
impartial justice to all classes in the community, the weak as well as the strong, the 
poor as well as the rich. While the state is organized preeminently for the administra- 
tion of justice, its highest functions can never be perfectly fulfilled until its affairs are 
administered in a spirit of love as well as justice (see also Topic 3, Lesson 7). 

Topic 4. Bearing Suffering or Resisting it. Acts 22 : 29. A survey of 
Paul's experiences shows that he was three times subjected to the torture of being 
scourged with rods by Roman officials, and that a fourth time he was on the point of 
experiencing the same treatment, when a quiet question, implying his Roman citizen- 
ship rather than asserting it, arrested the proceedings at once. Why did he not avail 
himself of this birthright on every such occasion? There was no reluctance on the 
part of provincial magistrates to recognize its value (Acts 16: 35-39). In each case 
two words would have stayed the uplifted rod. Why were they not spoken? 
The only answer is that the Apostle, guided doubtless by the Holy Spirit, knew that 
there were times when his sufferings would advance the Gospel, and other times when 
they would not. Certainly the conversion of the jailer and his household, and doubt- 
less a large number besides, was directly connected with the scourging received in 
Philippi. In Jerusalem it is likely that no good would have come of it. In general 
this principle must also decide when we should bear sufferings patiently for Christ's 
sake and when we should seek to avoid or even to resist them. Do they come to us 
in the line of duty? Can we by enduring them bear testimony for Christ? Will the 
effort to escape them be a compromise with the world, or a denial of Christ? What 
does conscience say about the matter? Such considerations as these must decide our 
duty in any particular case. 



Lesson 35. The Voice of Conscience. 

Topic 1. Obeying Conscience. Acts 24 : 16. Paul asserted before Felix that 
his supreme aim was to have " a conscience void of offence toward God and men," 
that is, so to conduct himself in all the relations of life that his conscience would 
approve every thought, word and deed. 

Conscience is" the moral judgment of the individual applied to his own conduct, in 
distinction from his perception of right and wrong in the abstract, and in the conduct 
of others. It manifests itself in the feeling of obligation or duty, the moral imperative, 
' I ought ' or ' I ought not' : hence the phrases the voice of conscience, the dictates of 
conscience, etc." — Century Dictionary. 

From this it appears that it lies not in the sphere of conscience to determine whether 
any given act is right or wrong. This decision belongs to the moral judgment. When 
this decision has been rendered by the moral judgment, then, and not until then, con- 
science acts by imperatively commanding one to do what the moral judgment declares 
to be right, and to abstain from what it declares to be wrong. 

The importance of this distinction between the moral judgment and conscience 
appears the moment we clearly perceive that the moral judgment needs enlightenment, 
whereas the conscience does not. The point at which men experience difficulty is, not 
in determining whether one ought to do a thing that is right or to abstain from 
doing a thing that is wrong, but in determining whether a thing is right or wrong. 

xlii 



Appendix ; Notes on Lesson jj". 



Here contradictory judgments are often encountered, one pronouncing that right 
which another denounces as wrong. This is due to different degrees of moral enlight- 
enment. The Hindoo mother who casts her babe into the sacred Ganges does what 
she believes to be right, because her moral judgment is darkened. Her conscience 
commands her to do it, and she has no alternative but to obey. So also in Saul's 
persecution of the church (Acts 26 : 9). The course to pursue in such cases is not to 
persuade the person to act against conscience, for it is never right to do what one 
believes to be wrong, but to enlighten the moral judgment so that it will perceive that 
to be wrong which it has regarded as right. 

The question, then, Is conscience a safe guide? must be answered in the affirmative. 
Under no conceivable circumstances can it be right for a man to do that which his 
conscience tells him he ought not to do. An act may in itself be wrong, but so long as 
a man believes it to be right he has no option but to do it. The further question, Is 
the moral judgment a safe guide? must be answered, No; not until it has been 
enlightened by a comprehensive acquaintance with those standards of truth and 
righteousness which God has revealed for the guidance of human conduct. Hence 
the necessity of training the moral judgment by every means within reach, so that we 
can repose with confidence on its decisions. 

Topic 2. Sinning Against Conscience. Acts 24:25a. When Paul spoke 
of righteousness before Felix, that monster of wickedness, of chastity before Drusilla, 
that profligate Jewish princess, and of an impending divine judgment before them 
both, Felix trembled. His long career of infamy had so effectually silenced the voice 
of conscience that its admonitions were no longer heard. He could commit the most 
flagrant crimes without a twinge of guilt. But under the moral power of Paul's 
preaching this dormant faculty awoke once more. For an instant Felix beheld him- 
self in the light of divine purity and holiness, and the picture was one calculated to 
make even his hardened soul to shudder. Possibly a passing wish for something 
higher and nobler than he had ever known stirred his soul as he contemplated the heroic 
and inspired prisoner. But if so, it was only a momentary feeling. For an instant the 
heavenly light shone into his soul, but, loving darkness better than light, he said to 
Paul, " Go thy way." Conscience said, " Paui is right." But worldly interests and 
ignoble passions cried out, " Do not break with the past." So conscience was dealt a 
last and doubtless fatal blow. Every time we disobey this inward voice which com- 
mands us to do the right, we sin against the voice of God in the soul. Continued 
violation of conscience results in a paralysis of that moral faculty. It is like passing a 
red hot iron over a sensitive nerve. 

Topic 3, God's To-day and Satan's To-morrow. Acts 24: 253. To every 
man there comes some hour in which God specially visits him with awakening grace. 
Such an hour came to Felix when Paui spoke to him of righteousness and the judg- 
ment to come. That he deeply felt the force of the Apostle's appeal is clear from his 
conduct. That he did not feel it powerfully enough to yield to what his conscience 
declared was right is also clear from the words with which he dismissed the faithful 
preacher. He knew that he ought to obey conscience, but he was not prepared to do 
so at that moment. There were too many hindrances. Some other time perhaps 
there would not be so many, and then he would turn around and do better. So he 
temporized, and tried to deceive himself with the promise " I wiil soon," which really 
meant " I will not." But not daring to say the latter, he weakly and evasively said the 
former. 

But whatever form that refusal to obey conscience takes, whether blunt or evasive, 
it is nothing less than rebellion against God. It is a most delusive sin. Felix doubt- 
less imagined that the feelings of that moment could be recalled at pleasure, but they 
never returned. Outward hindrances multiply, and inward habits strengthen until one 
finds himself held by chains that he cannot break. Such procrastination is likely to 
result fatally. The to-morrow for which we wait may never come, and even if it does 
it will find us as ready as ever to wait for some other to-morrow. 

" Procrastination is the thief of time. 
' Year after year it steals till all are fled, 

And to the mercies of a moment leaves 

The vast concerns of an eternal time." 



xliii 



Appendix : Notes on Lesson 36. 



Lesson 36. Obedience to the Heavenly Vision. 

Topic 1. Hearing the Other Side. Acts 25 : 16. Festus was a Roman 
official who had a profound respect for law. He was a heathen guided only by a sturdy 
sense of justice. The Jewish rulers, on the other hand, were the most favored class 
on earth. Unto their nation God had revealed a divine law. They were its custodians 
and interpreters. And yet so blinded were they by passion and prejudice as to clamor 
for the condemnation of a man whose guilt they could not prove. Their laborious 
accusation before Felix had utterly broken down, and they did not wish to try that 
experiment again. Fortunately Festus was a judge who refused to give a verdict until 
he had heard the other side. 

Untold suffering would be averted if men and women would remember that every 
controversy has two sides, and refuse to express an opinion on one-sided evidence. 
And yet in a spirit of downright malice, or of thoughtlessness scarcely less wicked, 
people often believe any report that may be circulated against one who has always lived 
blamelessly. It is a kindred instinct to that which prompts the pack to fall upon and 
devour, the wounded wolf. It is utterly opposed to that love " which rejoiceth not in 
unrighteousness, but rejoiceth with the truth." 

Topic 2. The Heavenly Vision. Acts 26 : 12-19. Paul's vision on the way to 
Damascus was a rough experience. It prostrated him to the earth, and for three days 
not only totally blinded him, but filled him with such contending emotions that he could 
neither eat nor drink. It was no dream of unearthly beauty, of rainbow tints, and of 
seraphic music that lulled the enraptured senses. It was more like a lightning stroke 
from which one barely escapes with life. Yet Paul called it a " heavenly vision " ; and 
such it was, for it revealed to him the risen Jesus in His heavenly glory, and it opened 
to him a path that ended in that glory. Visions that compel a man to break with his 
whole preceding life, to love what he has hated and to hate what he has loved, are not 
those which men covet. 

To every one at some time, especially in early life, and in some way, a heavenly 
vision comes. It may not dazzle the outward eye by miraculous manifestations,- but it 
appeals to the soul with spiritual power. It may be a vision of the Son of God calling 
the soul to service and love ; it may be the vision of an ideally pure and noble life that 
attracts by its moral beauty and power; or it may be a vision of the real value of 
spiritual things as compared with earthly, the permanency and inestimable importance 
of the former, and the transitoriness and worthlessness of the latter. In such an hour 
the soul sees clearly and far. It may be in the hush and silence of the night, but 
within the soul the voice of conscience commands "This do," "That do not,'' as 
distinctly as a voice addressed to the outward ear. These are the critical moments of 
life. They determine destiny. He who trifles with them, who shuts his eyes to the 
light, who is disobedient to the divine summons, may never have such a vision again. 
Or if it comes, the heavenly light will appear less radiant, until by and by it fades into 
the light of common day. Then the vision, long-neglected and spurned, disappears 
forever. 

Topic 3. The Consecration of Life. Acts 26 : 20-23. Paul showed at 
once the effect of the heavenly vision upon his life. As earnestly as he had striven 
before to destroy faith in Jesus as the Messiah, so earnestly he now strove to promote 
it. The new life into which this vision had called him was thenceforth laid without 
reserve on the altar of his Lord and Master. No opposition, hardships, hatreds or 
persecutions had power to withdraw him from his appointed work. For what he 
wrought and suffered he took no credit to himself. To Him from whom he had 
"obtained help" to do and to endure he gave all the glory. 

Such a mission is not laid on every man. The majority of us are called to serve God 
in the ordinary walks of life. And yet in business or in the home one can live a life 
as truly consecrated as was that of Paul. Consecration does not consist so much in 
the kind of work, as in the spirit and motive with which any work is done. It is a life in 
which God, and not self, is the center, a life in which the humblest and most common- 
place tasks'are done with reference to Him. Not all can be preachers or missionaries. 
Men are as truly called to serve God behind a plow or counter, as behind a pulpit. A 
spirit of love and devotion lifts the meanest drudgery into holy service. In this sense 

xliv 



Appendix : Notes on Lesson 37. 



every one is called to consecrate his life to God. Unselfish service to others is indirect 
service to Christ, who rewards it as though it were done to Him. 

Topic 4. The Christian's Desire for All. Acts 26:29. Paul wished 
that Agrippa and all who heard him might become such as he was except in the matter 
of his chains. Was it not a foolish wish? They had wealth, rank, power, everything 
for which the world most eagerly struggles. Paul was only a traveling Rabbi preaching 
a despised and hated creed. In what sense, then, did he wish them to become such as 
he? Not in the surrender of place and wealth, but in the acceptance of Jesus Christ 
as the Saviour of sinners. Before the Son of God all men stand on the same level, all 
are lost, and all need salvation. The glory and blessedness of this salvation Paul had 
experienced in his own soul,, and he knew that it far outweighed everything that his 
hearers possessed. Therefore he wished for them that greatest boon that can come to 
man, peace with God through faith in Jesus Christ, and the assurance of a blessed 
immortality. Is it presumptuous for us to wish that others may become like ourselves? 
Yes, if the wish rests on an inflated opinion of our own worth and dignity. No, if it 
rests on a recognition of our own worthlessness, except so far as it has pleased Christ 
to shape and use us. It is always safe to wish others to become like us, so far as we 
are like Christ. 



Lesson 37. Human Cooperation with Divine Promises. 

Topic 1. The Voyage of Life. Acts 27 : 1—28 : 13. Paul's voyage began 
prosperously, became stormy, included shipwreck in which everything except life was 
lost, but ended in a safe arrival at the long-sought port. In it Paul was a prisoner, but 
a friend of God ; and through his cheerfulness, thoughtfulness, alertness and wisdom 
became the untitled but well-recognized leader of the ship's company. The vicissi- 
tudes of his voyage illustrate the experience of many persons in their voyage through 
life. Paul's triumph over circumstances shows the possibilities of any life which relies 
on God, and draws from Him its chief support. 

Paul's voyage began at Csesarea and ended at Puteoli. The soul's voyage begins in 
this world and ends in the next. Paul, though under guard and absolutely dependent 
on the will of his keeper, was himself, mentally and spiritually, perfectly fitted out for 
the journey. With all the limitations of his position and the troubles by the way, the 
result for him was never for one moment doubtful. He had God's word for it that he 
should preach in Rome. The greatest need of our voyage is not that it be prosperous, 
but that we be fitted for it by thoughtfulness and prudence, strong Christian character, 
and a firm hold on the promises of God. Then, however restricted our circumstances, 
however tempest-tossed our ship, however total the loss of all earthly cargo, our 
voyage itself will have a happy ending. We shall not perish by the way but shall reach 
the port of peace. 

Topic 2. God's Promises and Man's Free Agency. Acts 27:22-26,31, 
42-44. Paul's words of caution to the soldiers, as the sailors were about to save 
themselves and leave the passengers to destruction, were not inconsistent with his 
previous assurance that God had given him the lives of all on board. This promise 
did not mean that miraculous agencies were to operate. All the ship's company were 
saved, but in their rescue no trace of supernatural interposition appears. Those who 
could saved themselves by swimming, and the rest floated ashore on broken fragments 
of the ship. And yet by just these simple and natural means the divine promise was 
fulfilled. 

God's promises to men are always conditioned on obedience to His will and a wise 
use of means. The farmer reaps 'a golden harvest, but only because he has already 
plowed and sowed. The sailor reaches a distant port, because he steers for it and 
makes even adverse winds speed him on his way. So too in spiritual things. God has 
promised to save to the uttermost. But no man is saved by sitting still and wishing for 
it. The promise is to him who comes to God with repentance and faith. God wills that 
we should grow in grace, but such growth is impossible unless we seek to know and to 
do God's will concerning us. 

In thus cooperating with God for the fulfilment of His promises men are not 
coerced by almighty power. They are still free agents. Any one of the company with 

xlv 



Appendix : Notes on Lesson j8. 



Paul was at liberty to stay on the wreck and be lost. But each one, in purposing of 
his own free will to save himself as best he could, helped unconsciously to fulfil God's 
promise. Loss, temporal and spiritual, must come to him who will not comply with 
the conditions that in every instance accompany God's promises and make them 
effective. 

Topic 3. Vicarious Blessings. Acts 27 : 24, 42, 43a. So far as Paul him- 
self was concerned God's promise that he should preach in Rome was a pledge of his 
safety even though the ship and all the others on board were lost. That they were not 
lost in the storm was owing to the presence of Paul. When all hope had disappeared, 
God promised him not only his own safety but that of all who sailed with him. 

" That is the philosophy of society. The whole ship was saved for Paul's sake. 
Your house is saved because of some one life that is in it. Any ship that carries you 
and me might be broken up by the storm — thrown away as an evil thing — because we 
are so bad and unworthy. But for the child's sake — the praying soul's sake — the old 
mother's sake — the pastor's sake — the timbers are kept together, and we shall yet 
touch land. How little is this vicarious principle understood ! We speak much about 
vicarious suffering ; that is only half a truth. We speak of others suffering for us ; 
how little we speak of being saved because of the goodness of others ! This is the 
way in which prayer is often answered, that unworthy lives are enriched with new 
chances of repentance and return and adoption." — Parker. 

Topic 4. The Sacredness of Life. Acts 27 : 18, 19, 38, 39. Life is the 
most sacred trust committed to a living being, and its preservation is the strongest in- 
stinct. For its protection the body has a thousand contrivances. The brain, so sensi- 
tive to injury, is lodged in a bony cavity that no ordinary blow can break; securely 
encased, the lungs and heart do their vital work; deep beneath the muscles lie the pul- 
sating arteries, the avenues of life ; every one of the senses is an alert sentinel posted 
on the outskirts to proclaim the approach of danger. And yet so easily can the center 
of life be reached that it seems almost as if every man is invited to decide for himself 
when life is no longer worth living. When the burdens of life become oppressive, why 
should one not break the golden cord? 

To guard against this possibility God has issued the command, " Thou shalt do no 
murder," which applies to oneself as well as to one's neighbor. He has also implanted 
in every breast an instinctive clinging to life and a reverence for it so strong that self- 
destruction seems impossible until " the brain reels and self-control is lost." Hence 
men will gladly relinquish every material good to save life. If men had no scruples 
about destroying themselves the moment they encounter a little trouble, the entire 
structure of society would go to pieces. So, too, the love of life is the spur to toil. 
For in order to live man must eat, and if he would eat he must work. Nothing that 
contributes to the essential nobility of life is won without self-denying effort. 



Lesson 38. Adversities Overruled for Good. 

Topic 1. Triumphing over Circumstances. Acts 28 : 16 ; Phil. 1 : 13. 

The circumstances in which Paul found himself at Rome would have been urged by 
most men as ample reason for not doing evangelistic work. He was a prisoner, 
chained constantly to a soldier, and confined doubtless to the house in which he lived. 
At first sight everything seemed to indicate that he must wait until his release for the 
fulfilment of God's promise that he should preach in Rome. But Paul did not so 
regard it. . He felt that he must preach as best he could even in prison. He could not 
go into the Jewish synagogue, but he brought the synagogue to himself by sending for 
the leading Jews. He could not go out into the streets to preach to the Gentiles, but 
he found Gentiles on every side of him. Even his chain brought him into the closest 
contact, one by one, with a large number of the praetorian guard. He could not visit 
the churches which he had planted, but he wrote them letters that have been the joy and 
comfort of Christian hearts in all subsequent time. 

A similar devotion to duty would enable us also to triumph over adverse circum- 
stances. Such circumstances are indeed the most helpful discipline of life. We grow 
strong by resisting and overcoming, not by yielding or drifting. The greatest successes 
have been achieved where most of men have seen only the greatest obstacles. But 

xlvi 



Appendix : Notes on Lesson j8. 



this requires courage, faith, self-denial, and unconquerable resolution. These can 
wrest good out of evil. 

Topic 2. The Reproach of Christianity. Acts 28 : 22. Among the rea- 
sons why Christianity is not popular are these : (i) It antagonizes the selfishness 
which is the controlling power in the life of the natural man. (2) Its commands and 
precepts are humbling to pride and self-sufficiency. (3) Its demands are too severe. 
(4) Its rewards are too distant and visionary. But when its moral character is taken 
into account, this opposition from men indicates their own hostility to goodness, right- 
eousness and truth. The steady and irresistible progress of Christianity, in spite of the 
universal opposition which greeted it, shows that its power is not of man, but from God. 
Its power to effect moral and spiritual transformation in individuals has been witnessed 
in innumerable instances ; its power to transform society has been seen only in small 
part, because even among those who profess to be guided by its divine principles a 
large majority are not prepared to give these principles unrestricted play in human 
affairs. 

Topic 3. The Fulfilment of Divine Promises. Acts 28:30, 31 (comp. 
Acts 23: 11 and 27:24). During his long imprisonment in Caesarea Paul wondered 
many times, no doubt, how God's promise about his preaching in Rome would 
be fulfilled. He probably did not for a long time conjecture that it would be brought 
about as it was. How singularly the enmity of the Jews defeated itself at every step, 
and secured a result which they did not wish. The very intensity and persistency of 
their hatred insured Paul's safe conduct to Rome and his protection while there. To 
be sure he was a prisoner and subjected to many restrictions. Yet even these became, 
as he assured the Philippians, a means whereby the Gospel was furthered. 

When we note that these two years were spent in his own hired dwelling, where all 
had free access to him, and where he preached "with all boldness, none forbidding 
him," and then compare his peaceful work here with his stormy and painful experience 
in almost every place where he had previously labored, is it too much to believe that 
these were by no means the unhappiest years of his ministry? Some of the Judaizers 
in Rome may have been stimulated to greater activity in preaching the Gospel as they 
understood it, hoping thereby to trouble him, but this only added to his joy, for thereby 
Christ was the more widely preached. God's promises never fail to him who is ready 
to cooperate toward their fulfilment. This may not come just the way we anticipate, 
but in some way, certainly the very best way, sooner or later, it will come. Men may 
try to defeat the purposes of the Almighty, but He who sits in the heavens will make 
their wrath to praise Him. 

Topic 4. The Certainties and Uncertainties of Life. Phil. 1 : 19-24. 

When Paul wrote to the Philippians he had not had his trial before the imperial court. 
He was not certain whether the issue would be liberty or martyrdom, nor did he know 
which to choose if the matter were left to him. On the contrary he had no uncertainty 
as to the effect upon himself either of his imprisonment or the issue of his trial. In 
the former case the prayers of the Philippians in his behalf would be the more earnest, 
so that his bonds might become no occasion for his holding back the truth ; in the 
latter case either acquittal or martyrdom would be a gain, since the former would permit 
him to continue his missionary work, and the latter would usher him into the immediate 
presence of Christ. 

We cannot tell what the exact issue of any particular enterprise may be, we do not 
know when death shall terminate our work or under what circumstances the end will 
come ; but if we are the servants of Christ, seeking to accomplish His will as our supreme 
aim in life, we may rest assured that every enterprise will be guided to an issue that 
shall be for our highest good, and that either life or death will hold for us the greatest 
blessings that divine love can give. But if our own will, and not His, is the supreme 
aim in life, we may be equally certain that every earthly success will be transformed at 
death into eternal loss. 



xlvii 



Appendix : Notes on Lesson 40. 



Lesson 40. Christianity and Human Rights. 

Topic 1. Christianity and Slavery. Philemon, vss. 10-17. Heathenism 
has no conception of the unity of the human race, or the dignity of the human soul. 
Hence slavery became an established and universal social institution in the Roman 
world. The slave was treated by the Roman law as a thing destitute of human rights, 
whom the owner could use, misuse or kill as his interest or whim dictated. The most 
enlightened moralists, such as Aristotle, defined the relation between master and slave 
as like that between a workman and his tools ; or a driver and his ox. Hence, too, 
heathenism never thought of remedying a social inequality which was regarded as rest- 
ing on a divine distinction between masters and slaves. Among the Romans for 
several centuries before and after the Christian era, all labor was done by slaves, who 
in Greece and Italy were three times as numerous as free men. 

Slavery is a crime because it overrides the most sacred human rights, inflicts the 
most terrible and shameful misery on the helpless, brutalizes manhood, hinders 
mental and moral development, degrades human beings into articles of traffic, and in- 
vests a master with rights which no human being is competent to exercise in relation 
to another. 

A crime so universal and so deeply imbedded in the social order could not be 
directly assailed by Christianity. The preaching of emancipation " would have been 
to kindle social revolt, and lead to the total overthrow of Christianity at the very com- 
mencement of its career." The silence of the New Testament on the subject of aboli- 
tion must not, however, be interpreted as a commendation of slavery. From the first, 
Christianity proclaims truths and inculcated precepts whose immediate effect was to 
lift the slave to a consciousness of his manhood, and to mitigate to the utmost the 
severity of his lot ; the ultimate effect has been the extinction of human bondage 
wherever Christianity has prevailed. 

When Paul returned Onesimus to Philemon, technically as a slave, but actually as a 
brother in Christ, with the request that he be received as if he were Paul himself, it is 
seen that the position of that slave in Philemon's household was radically trans- 
formed. The obedience rendered by a Christian slave to his master was an obedience 
"as unto the Lord, and not unto men." The germ of the abolition of slavery is con- 
tained in the declaration that in Christ Jesus there is neither bond nor free. Further- 
more it should be borne in mind that the expectation of the early church respecting 
the speedy coming again of Christ affected all social relations. In view of the short- 
ness of the time, slaves were advised not to exchange their servitude for freedom, even 
if they had the opportunity, but to use their condition for the glory of Christ (1 Cor. 
7:20-24, 29-31). 

Topic 2. Christianity and Social Reforms. Philemon, vs. 12. It may 

seem strange that apostolic Christianity did not once assail the flagrant evils of society, 
even as it seems strange that Paul, fully aware of the iniquity of slavery, did not sug- 
gest to Philemon that it was his Christian duty to emancipate Onesimus. The ex- 
planation lies in the character of Christianity, and in the mode of its operations. 

Christianity is primarily a moral and spiritual power that seeks to establish itself in 
the sphere of man's religious obligations. It does not primarily concern itself with a 
reconstruction of the social and political order of the world, for it knows that this will 
follow the other in due time. Nor does it seek to accomplish its work by force. A 
moral change cannot be effected in this way, because what a man is compelled to do 
against his will he will cease doing when the compulsion is relaxed. Christianity is an 
internal force, not an external pressure. It seeks to renew man at the center of his 
moral and spiritual life, and thus to purify the whole stream of outgoing thoughts and 
activities. Society, being an aggregate of persons, can be reformed only so far as its 
individual units are morally transformed. 

Christianity operates by throwing out into the corruption of human society certain 
fundamental life-giving truths, which act as leaven (Mt. 13:33). The fatherhood of 
God, the brotherhood of man, the essential equality of believers in Christ, — slavery 
has invariably gone down where these truths have prevailed. Drunkenness was far more 
common in New Testament times than now. Why does not Christianity, like Moham- 
medanism, prohibit the use of wine? Because prohibition never suppresses a cherished 
evil. Christianity more effectively cultivates temperance by making it in all its forms 

xlviii 



Appendix : Notes on Lesson 41. 



a fruit of the Spirit and a Christian grace (Gal. 5 : 22-24; 2 P et - * '■$-%) ', and bases 
abstinence from wine on a Christian's love for his fellow-man (Rom. 14 : 21). In every 
phase of the great struggle for human rights Christianity says to the strong, to the rich, 
to the oppressor, " Treat others as you would have others treat you. Accord to them 
the rights you demand for yourself (Mt. 7 : 12). Let love, not selfishness, be the con- 
trolling motive of life." Laws against evils in society are of little value unless they are 
a real expression of public opinion and character. Christianity reforms character; 
laws express that reform as soon as it becomes general. The appeal to conscience, 
therefore, is the true Christian basis of all reform. 

Topicj. The Value of Tact. Philemon, vss. 2, 5, 7, etc. In Paul's letter 
to Philemon almost every sentence shows extraordinary tact in handling a difficult and 
delicate matter. In his public teachings Paul had constantly exhorted slaves to be 
obedient to their masters. Here was a flagrant violation of public law. Ought it not 
to be punished as a warning to others? Paul knew that the spirit of Christianity was 
opposed to slavery. Philemon may not yet have perceived this. For Paul to have 
embodied the spirit of Christianity in a command enforced by apostolic authority would 
almost certainly have defeated the end in view, besides imperiling the very existence of 
Christianity. Paul therefore approached the whole question from the side of Christian 
love and personal friendship. He regarded it as chiefly a family affair, and accordingly 
enlisted the interest of only that portion of the church which was accustomed to wor- 
ship in Philemon's house. He extols Philemon's kindness to the "saints." Will he 
not do as much for Onesimus, a " saint " also? Even the request for a lodging reveals 
tact, for Philemon, who loved and honored Paul, would naturally say : " When Paul 
comes he will be disappointed and grieved not to find Philemon's situation conforming 
to his letter." 

Tact is " a fine and ready mental discernment shown in saying or doing the proper 
thing or especially in avoiding what would offend or disturb." — Standard Diet. To a 
large degree it is a natural endowment, but it is also a power that can be cultivated. 
People give offense unintentionally because they do not consider how their words or 
actions are liable to affect others. A little thoughtfulness would save much ill feeling. 
The habit of putting oneself in another's place and looking at a thing from his point of 
view is helpful in cultivating tact. Above all one needs that spirit of love which ap- 
proaches every question from the side of kindness and gentleness. Tact will cour- 
teously ask for a thing instead of demanding it. 



Lesson 41. The Person of Christ. 

Topic 1. The Incarnation of Christ. Phil. 2:5-8. By the term incar- 
nation is to be understood the entrance of God into human life in the form of man. 
The word is not found in the Scriptures, but the idea conveyed by it is identical with 
John's statement, " The Word became flesh, and dwelt among us." 

" The earliest traces [in the New Testament] of a doctrine of Incarnation are 
found in suggestions that Christ entered this life from another. Of these the earliest 
are those of Paul, and the most definite is that of Phil. 2 : 5-8. Here it is said that 
' Christ Jesus ' existed ' in the form of God,' or in God's mode of existence ; that he 
did not selfishly cling to that state, but left it and ' took the form of a servant, coming 
to be in the likeness of men ; ' that in doing this he ' emptied himself,' or deprived 
himself of what constituted or characterized the previous condition ; that after enter- 
ing the human lot by this self-emptying, he 'humbled himself still further, and 
' became obedient,' even as far as to death upon the cross ; and that in view of this 
God exalted him to sovereignty over all realms of life. Here is the assertion that 
Christ came into this life by unselfish surrender of an existence in God's own mode of 
being. . . . 

" In the Fourth Gospel, latest of the great New Testament writings, the same doc- 
trine takes more definite form, and is characteristic of the book. . . . The doctrine is 
summed up in these sentences : ' In the beginning was the Word, and the Word was 
with God, and the Word was God. All things were made through him. In him was 
life. And the Word became flesh, and dwelt among us, full of grace and truth, and 
we beheld his glory, glory as of one only-begotten of a father.' Here are two funda- 

xlix 



Appendix : Notes on Lesson 4.1. 



mental statements : There is a divine Word, expression of God, medium of com- 
munication between God and what he has made ; and this divine Word became flesh, 
or human, in Jesus, bringing and revealing the qualities of God. . . . 

" The statements of the New Testament concerning the Incarnation are completed 
by the narratives of the first and third Gospels concerning the supernatural concep- 
tion and birth of Jesus." — Clarke. A birth occurring under such supernatural condi- 
tions is entirely harmonious with the idea of a supernatural being who is both divine 
and human. Such an incarnation, moreover, demonstrates the essential similarity 
between the natures of God and man, for if they were essentially unlike an incarnation 
would be inconceivable. 

Topic 2. The Twofold Nature of Christ. Phil. 2:6, 7. That Christ 
was truly God is clearly taught by Paul in the statement that He " was," that is, pre- 
existed, " in the form [Greek, morpke] of God." This can only mean that in that 
preexistent state He possessed every essential quality, power, and attribute of God. 
To this state He returned at His ascension, to the end that He might receive such 
worship as belongs to God alone (Phil. 2 :q-ii). 

This Being, who thus was perfect God, took also " the form [morpAe] of a servant, 
being (A. V., ' and was') made in the likeness of men," that is, becoming invested with 
the essential qualities of humanity, He became also perfect man. Being truly God 
and truly man He became the unique God-man, who united in Himself the life of 
God and the life of man. He therefore became qualified to act as a perfect Mediator, 
since He was able on the one hand to enter into complete sympathy with God, and on 
the other into complete sympathy with man. " To God, he is God's very self; to men 
he is God-with-us [Immanuel] , even while he is The Man. To a sinful humanity 
needing reconciliation with God, he is the captain of salvation. Hope hangs upon 
him. From his advent, since he stands as a living link between God and man, the 
sinful race may well take courage, being sure that the approach of so wonderful a 
person, God in man, cannot be without its gift of blessing." — Clarke. In His 
heavenly glory He still remains the Mediator between God and man, because the 
union in Him between deity and humanity was not limited to His earthly life, but is 
indissoluble and eternal. 

Topic 3. The Humiliation of Christ. Phil. 2:7, 8. Before the eternal 
Son of God could manifest Himself under the conditions and limitations of humanity 
an act of stupendous self-renunciation became necessary. " He had to stoop from 
the form of God to the form of a servant. This act is described as a kenosis, an 
emptying of Himself. Now, this is precisely the kind of term we should expect to be 
used if the Incarnation was a reality. It must have involved surrender, humiliation ; 
there could be no real assumption of the nature, the form, and the status of the created 
Son, if those of the uncreated were in all their integrity retained." — Fairbairn. 

The humiliation of Christ, then, or his "emptying himself," consisted not in the 
renunciation of His divinity, for that could not be, but of its manifestation in the glory 
that He had with the Father before the world was (Jo. 17 : 5). This was the real and 
great step from deity to humanity. His condescension was further shown in that He 
who was Master of all became the servant of all. His servitude, poverty, lowliness, 
were incidents of His humiliation, but did not constitute it. In His perfect obedience 
to the Father He showed the true and normal relation of man to God. In thus empty- 
ing Himself, in order that He might lift the fallen and save the lost, the Son of God 
revealed a greater glory than that which He had surrendered, the glory of self-sacrific- 
ing love. By it He would teach us that man reaches his real dignity, not by grasping 
after greatness or glory, but by abasing himself to the end that God may lift him up. 

Topic 4. The Exaltation of Christ. Phil. 2 : 9-11. The exaltation of 
Christ followed as an immediate consequence and reward of His humiliation. As the 
latter terminated with the obedience " even unto death, yea, the death of the cross," so 
the former began with the resurrection, continued through the ascension, and ended 
with the enthronement at the right hand of God. Here He is given " the name which 
is above every name," which means not a title or designation but " office, rank, dignity," 
as " name " so frequently does in its Hebrew usage. The object of this exaltation is 
reached in the universal worship which is henceforth to be offered to Him. 

That Christ is a divine Being, and as such is worthy of divine worship has been from 

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Appendix : Notes on Lesson 4.2. 



the beginning the fundamental truth of Christianity. Christianity, accordingly, is the 
worship of Christ as Saviour and God. In the descent of the Son of God from His 
heavenly throne to a human life, and in the still further descent to the shameful death 
of a malefactor, we see the greatest humiliation that the universe can witness ; but in 
His re-enthronement, on the contrary, we see the greatest possible exaltation. These 
honors the Son does not retain for Himself. When His mediatorial work is finally 
accomplished He lays them all at the feet of the Father. His glory is the ultimate end 
of Christ's redemptive work. 



Lesson 42. The Universal Supremacy of Christ. 

Topic 1. The Universal Lordship of Christ. Col. 1:15^-17. "The 
Invisible God " does not directly reveal Himself in the Universe (Job 23 : 8, 9). But 
He becomes visible in His Son who is the " image," that is, the Manifestation or Re- 
vealer, of God. Christ is not merely one of many sons of God. The false teachers at 
Colosse wished to degrade Him to an inferior rank in the spiritual universe. Paul 
assigns to Him a supreme and altogether unique rank. He is " firstborn," not in the 
sense that He comes first in the order of creation and belongs to it, but that He stands 
apart from and above creation. However the term " born " may be explained it cer- 
tainly relates Christ to God, and as certainly differentiates Him from the universe which 
is not " born " but created. 

This becomes still more clear when Paul shows that the universe below God has 
attained existence " in " Christ. " In him was life " (Jo. 1:4). He was its infinite and 
inexhaustible Source from whom all living beings in the physical and spiritual worlds 
have derived their life. To say that all things were created " through " or " by " Him 
and " unto " or " for " Him are only different expressions for the fact that they were 
created " in " or " by " Him. " Everything is created in order to be dependent on 
Christ and to serve His will." He was God's Agent in creating the material and the 
spiritual worlds, " things visible and things invisible," and therefore the government of 
all things in heaven and on earth is committed unto Him (Mt. 28 : 18 ; Eph. 1 : 20-2212 ; 
Phil. 2:9; Heb. 2:8). Since Christ is thus enthroned above all created beings, at the 
right hand of God, He is worthy of divine worship. Since He thus sustains and guides 
all things for the fulfilment of God's eternal purposes, it is certain that He will overrule 
all powers of nature and of history for their accomplishment. 

Topic 2. Christ the Head of the Church. Col. 1 : 18-20. The Lord- 
ship of Christ is not acknowledged by all. Some of His creatures repudiate it, and 
fancy themselves independent of Him in whom they "live, and move, and have their 
being." Others acknowledge His Lordship, confess their dependence, and seek fellow- 
ship with Him through faith and love. To them, dead in trespasses and sins, He com- 
municates a new spiritual life. They become a new humanity, — the church, the body 
of which He is the Head. Of this new humanity He is also " the beginning," since it 
originates in Him. But the power thus to originate a new humanity is dependent on 
His resurrection from the dead. Had there been no resurrection of Christ, there could 
have been no Christian church. Paul likens His rising from the grave to a birth. 
Hence, because in point of time He was the first of the new humanity to triumph over 
death and go forth unto eternal life, He is called "the firstborn from [among] the 
dead," just as He is called " the firstborn of all creation " (A. V., " every creature "), 
because in point of dignity He outranks the created universe. Thus there is bestowed 
upon Him preeminence both in the church and in the world. 

It should be noticed that as a qualification for this Headship He is filled with all the 
" fulness," that is, the perfection of the Godhead and the perfection of humanity. Both 
of these were needed in that mediatorial work whereby God is to " reconcile all things 
unto himself." The " all things " here spoken of cannot denote less than the entire 
created universe {comp. Rom. 8 : 19-23) ; the One who reconciles is God, and the 
reconciliation is effected through the death of Christ on the cross ; the reconciliation 
itself means a reinstatement into the divine favor. By His vicarious and atoning death 
Christ becomes thus the Head of a redeemed humanity. As such He becomes " the 
Centre of the church's life (Jo. 14 : 19 ; 1 Cor. 15 145) ; the Centre of its unity (1 Cor. 
12 : 12, 13) ; the Source of all its blessings and comforts (Eph. 5 : 27 ; Mt. 18 : 5 ; Jo. 
1 : 16) ; and the Mainspring of all its holy activity (Phil. 4 : 13 ; Jo. 15 : 5). It follows 

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Appendix : Notes on Lesson 4, 



that the church must own no other Head than Christ ; that we must do nothing to dis- 
honor our Head either in flesh or in spirit (2 Cor. 6 : 15-18) ; we must use all means 
to grow up into our Head in all things (Eph. 4 : 16) ; and we must dwell with our 
fellow-members in love and humility (Eph. 4:3; 1 Cor. 10 : 24)." 

Topic 3. False Philosophy. Col. 2:8,23. (1) Origin and Claims of the 
Colossian Heresy. — This error, half Jewish, half heathen, seems to have been " a gen- 
eral impulse of the human mind which made itself felt at that period in all schools and 
in all creeds." It claimed to be a great " mystery " (Col. 1 : 26, 27) not to be imparted 
to the vulgar masses ; it made " a show of wisdom " (2 : 23) by which the initiated were 
" vainly puffed up " (2 : 18) to regard themselves as far superior to those who had the 
simple Gospel only. 

(2) Its Character.— This speculation started with the idea that matter is essentially 
evil, and not to be thought of as a direct creation of God, who is essentially good. 
The distance between God and matter was imagined to be spanned by ranks of angels, 
of whom the highest rank emanated directly from God, the second rank from the first, 
and so on to the lowest. Through them the "fulness " of God was revealed. But as 
light, receding from its source, becomes weaker until it is lost in darkness, so these 
emanations, receding from God, retained less and less of the divine until finally they 
became wholly evil. This is suggested by the names applied to these successive ranks 
— "thrones," "dominions," "principalities," "powers" (Col. 1 : 16), " world-rulers of 
this darkness" (A. V., "rulers of the darkness of this world"), "spiritual hosts' of 
wickedness in the heavenly (A. V., ' high ') places " (Eph. 6:12). These last could with- 
out prejudice to God be regarded as the creators of matter, and of this evil world. 
God, infinitely removed, could not be worshiped directly, but only through these 
" angels " (Col. 2 : 18) who mediated between Him and the world. 

(3) Its Effect. — This alluring and high-sounding philosophy dethroned Christ from 
His supremacy as the only Son of God, Creator of all things, and sole Mediator 
between God and men. It also set aside the work of Christ as the Saviour from sin ; 
since, if evil is only a property of matter, sin must have its seat in the flesh, and must 
be overcome by ascetic practices, such as abstinence from meat and drink (Col. 2: 16, 
21,22) and "severity to (A. V., 'neglecting of) the body" (vs. 23). It thusswept 
away the foundations of the Gospel, and in its place gave to its deluded followers nothing 
but empty words and phrases. 

A " philosopher" etymologically means " a lover of wisdom." Philosophy may be 
defined as an orderly and systematic explanation of the facts of the universe as far as 
they are known, and of man's relation to the universe of which he forms a part. 
Note that Paul did not denounce philosophy as such, for every system of theology as 
well as of science rests on some system of philosophy, but only those fantastic specula- 
tions put forth by the false teachers at Colosse. In his teachings concerning Christ 
Paul presented a true philosophy of the universe as opposed to their false philosophy. 
As to its contents, this latter was a " vain deceit " — empty words that had no corre- 
sponding reality; as to its origin, it was a " tradition of men " — mere human dreams, 
as contrasted with a divine revelation ; as to its success in solving the riddle of the uni- 
verse, it consisted only of " rudiments," crude and illogical conceptions hardly worthy 
of children. Such empty and delusive speculations are bred in every age. They 
promise something better than Christianity, but they are " not after Christ," and this is 
their test and (heir condemnation. Such are spiritualism, theosophy, Christian Sci- 
ence, etc. 

Topic 4. Asceticism. Col. 2 : 16, 18-23. The Colossian heresy regarded 
matter as essentially evil (see Notes on Topic 3, above). Accordingly the human body, 
being composed of matter, was looked on as evil and a source of sin. The soul could 
not thrive unless the body were maltreated, starved, weakened. Hence " severity to 
(or ' neglecting of) the body" became one of the cardinal principles of the Colossian 
heretics. Innumerable prohibitions in respect to the most salutary articles of food and 
drink as well as against habits of decency and cleanliness were invented and enforced 
by them. Such was the prohibition quoted by Paul. " Handle not, nor taste, nor 
touch " (A. V., " Touch not ; taste not ; handle not ") . This formula has been grossly 
misapplied as a Scriptural prohibition against the use of intoxicating drinks. " There 

Hi 



Appendix : Notes on Lesson 43. 



are passages which teach the right attitude of the Christian toward the sin of drunken- 
ness, but this is not one of thern. The rigid asceticism which finds expression in this 
formula is precisely what the apostle condemns." — Am. Com. 

Over against such asceticism, which is the subjection of the body to excessive hard- 
ships for religious purposes, Christianity proclaims the sanctity of the body. It is a 
gift of God, fearfully and wonderfully constructed, designed not only to be a home for 
the human spirit (2 Cor. 5 : 1, 6), but a " temple of the Holy Ghost" (1 Cor. 6 : 19). 
The body is the servant of the spirit, and nothing is gained, while much is lost, by 
weakening its efficiency as an instrument by which the duties of life may be discharged. 
Furthermore, asceticism as a help to holiness is and always has been a stupendous fail- 
ure. The most corrupt heart may coexist with a pitiless abuse of the body. Monas- 
ticism has been a moral pestilence wherever it has flourished. It tries to suppress 
nature, that is, the laws of God, and nature avenges itself in every instance by intensi- 
fying the evil from which escape is sought. But it may be said, Did not Paul himself 
find it wise to keep his body under (1 Cor. 9:27)? Yes. But as the little girl so 
aptly explained it, this only means " To keep the soul on top." 



Lesson 43. The New Testament Church and. its Ministry. 

Topic 1. The New Testament Church. 1 Tim. 3: 15. The word ekklesia, 
which is translated " church," is used in the New Testament in two meanings : 
(1) The local a?id visible church, composed of the organized body of Christians in any 
given community, as the church in Corinth (1 Cor. 1 : 2), or any portion of this local 
church which worshiped in a particular private residence, as the church that is in their 
house (Rom. 16 : 5), the church in thy house (Philemon, vs. 2) ; (2) the universal and 
invisible church, composed of those in all ages, on earth and in heaven, who acknowl- 
edge a supreme allegiance to Jesus Christ as their Master and Lord (Mt. 16:18; Eph. 
1:22; Col. 1: 18). 

That the church is an institution of divine appointment is clear from its designation, 
" the church of the living God." It is the preserver, conservator, of that divine reve- 
lation which has been communicated through prophets and Apostles, but preeminently 
through Jesus Christ. To this truth in Christ the church sustains a twofold relation. 
It is the " ground," that which gives a firm foundation for the truth ; it is also the 
" pillar " which upholds this truth in the world, " God's instrument for securing its 
continuance on the earth," in opposition to all heresies by which that truth is assailed 
in every age. The church, furthermore, is the instrument through which God is 
working for the redemption of the world. 

Topic 2. Concerning Apostles, Prophets, and Evangelists. 1 Cor. 12: 
28 ; Eph. 4 : 11. That the New Testament church was not designed to be a mere 
aggregation of units without formal organization is clear from the officers who are 
spoken of in connection with it. The highest grade of these officers was the Apostle, 
that is, the original Eleven and those who were added, either by the action of the 
church, as Matthias (Acts 1:15-26), or by divine appointment, as Paul (Acts 9:15, 
16). The Apostles were Christ's immediate representatives, whose distinctive work 
consisted in founding the church (1 Cor 3:10; Eph. 2:20). From the nature of the 
case the apostolic office was unique and untransmittible. 

The prophets ranked next after the Apostles (1 Cor. 12 : 28). This term designated 
a class of men whose function seems to have consisted in communicating spiritual 
truth under the direct impulse of the Holy Spirit. So long as the churches had no 
authoritative writings embodying the Christian revelation, the prophets were necessary 
to the church. But as soon as this revelation was committed to writing, and became 
generally accessible, this need ceased. Prophets, as well as Apostles, accordingly 
disappeared with the close of the apostolic age. 

A third class of officials, which in the enumeration in Eph. 4:11, stands midway 
between Apostles and prophets on the one hand, and pastors and teachers on the 
other, is that known as " evangelists," which means " publishers of good tidings." 
Like the Apostles, they were itinerant missionaries and preachers, doing substantially 
the same pioneer work as the Apostles, either independently, as in the case of Philip 
(Acts 8 14,5, 40; 21: 8), or under the direction of an Apostle, as in the case of Timothy 

Hit 



Appendix : Notes on Lesson 43. 



( 2 Tim. 2 : 1-3) . Since their distinctive work consisted in the proclamation of the Gospel 
to those who had not heard it rather than pastoral work in established churches, itfollows 
that true evangelistic work could be done by an Apostle or by an elder. Hence it 
appears that the term designated a kind of .work, rather than a distinct order. They 
must not be confounded with the writers of the four Gospels who were also called 
evangelists, nor with the class of laborers in our time who bear the same name, but 
whose distinctive work is not that of establishing churches in regions where they do 
not exist. 

Topics. Concerning Bishops, Elders, and Teachers. 1 Tim. 3:1-7; 
Titus 1:5-9; Eph. 4: Wd. In the first century the chief officer in each local 
church was called "elder," or "bishop." Presbyter is the Greek form of the word 
" elder," as " overseer" (Acts 20 : 28, A. V. and R. V. margin) is the English translation 
of the word " bishop." That " elder " and " bishop " were merely varying designations 
for the same office is clear from Acts 20 : 17, 28, and Titus 1 : 5, 7, where both titles are 
applied to the same men ; metaphorically they were called " pastors," that is, shepherds 
of the flock of Christ (Eph. 4:11^). Whether they were chosen by the church and 
confirmed by the Apostles, or directly appointed by the Apostles, is not clear from the 
narrative (Acts 14: 23). Their qualifications are fully described by Paul in his letters 
to Timothy and Titus. The requirement that they may be able to rule well in their 
own households implies that they were not chosen from among recent and compara- 
tively unknown converts, nor from among the younger men. 

The duties of elders may be gathered from various sources as follows : (1) A gen- 
eral oversight of the spiritual interests of the church (1 Tim. 5:17, co?np. 1 Pet. 5: 
1, 2) ; this duty is also implied in the word " bishop," which means an " overseer," and 
in the title " pastor," which means a "shepherd," one to whose care and protection 
others have committed themselves. (2) Teaching, both in public and in private (1 
Tim. 5:17; Titus 1:9; 1 Thes. 5:12). (3) Visiting the sick (Jas. 5:14). (4) Re- 
ceiving strangers hospitably (1 Tim. 3:2; Titus 1:8). (5) They no doubt presided 
when the church celebrated the Lord's Supper, but of this function there is no distinct 
record. The authority delegated to them by the church was to be used humbly and 
unselfishly, and not as if they were lords over God's heritage (1 Pet. 5 : 3). 

Subordinate to these were the " teachers" (Eph. 4 : xid), who served in many of the 
apostolic churches as assistants to the bishops, or elders, in giving systematic instruction 
in Christian truth. 

Topic 4. Concerning Deacons and Deaconesses. 1 Tim. 3:8-13; 

Phil. 1:1. The officers of a completely organized church embraced in apostolic 
times also a body of deacons (1 Tim. 3 : 8-13 ; Phil. 1:1). They were chosen to assist 
the bishops, or elders, and were subordinate to them. The diaconate required in 
many particulars the same qualifications as the office of a bishop, or elder. Unlike 
the latter, the deacon was not specially called on to exercise hospitality, and, most 
noteworthy of all, it was not required that he should be " apt to teach." This gives a 
clue to the functions of the diaconate which seem to have embraced a supervision of 
the material and temporal interests of the church, as the functions of the bishops, or 
elders, covered the spiritual. The duties of deacons consisted, accordingly, mainly in 
relieving the poor, caring for the sick, and waiting on the tables at the Lord's Supper, 
and at the love-feasts in the church. 

The origin of this order is commonly traced to the appointment of the Seven in the 
church at Jerusalem (Acts 6: 1-6). Some differences appear between these apostolic 
deacons, and the later ecclesiastical deacons. The former were not called " deacons," 
but were required to be " full of the Spirit (A. V., ' Holy Ghost') and of wisdom," and 
two at least, Philip (Acts 8:4-6) and Stephen (Acts, chs. 6, 7), were distinguished 
preachers. The weight of evidence, however, favors the derivation of the later office 
from the earlier. While the office of bishop, or elder, was probably derived directly 
from the synagogue, that of deacon seems to be wholly new, and this may account for 
Luke's detailed account of its origin. 

The connection of the term diakotios, or deacon, with a female name in Rom. 16: I, 
has led to the conclusion that an order of women existed in the apostolic church, 
whose functions in respect to their own sex were analogous to that of deacons. It is 
probable that the directions respecting women in 1 Tim. 3 : 11 apply to deaconesses. 

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Appendix : Notes on Lesson 44. 



Lesson 44. The Lessons of Life. 

Topic 1. A Summary of the Gospel. 1 Tim. 1 : 15. The "faithful saying" 
quoted by Paul was one of those maxims or formulas into which the early Christians 
had compressed some fundamental truth of the Gospel, and which was current in the 
church and familiar to Paul's readers. Other such " faithful sayings " are quoted in 
1 Tim. 3:1; 4 : 8, 9 ; 2 Tim. 2:11; Titus 3 : 7, 8. 

That quoted in 1 Tim. 1 : 15 contains a condensed statement of the purpose and 
scope of the Gospel. While directly it affirms only that " Christ Jesus came into the 
world to save sinners," it implies a large number of vital truths. Jesus was the Christ, 
the promised Messiah, whose advent had been the theme of ancient prophecy. The 
statement that He " came" into the world implies his preexistence before His incarna- 
tion, and the perfect freedom of His action. His coming was wholly voluntary. He 
was not compelled to relinquish His heavenly glory. And yet it was necessary that 
He should do this in order to accomplish the redemptive work which He voluntarily 
undertook. This work was the salvation of sinners. The fact that He came to 
"save " implies the lost and helpless state of those whom He came to rescue. They 
could not save themselves. They were sinners, violators of God's holy law, resting 
under the guilt and penalty of sin. To these helpless and hopeless sinners, that is to 
the entire human race since all have sinned, the Messiah comes with divine power and 
sympathy to give life and hope. Since Paul, who calls himself the chief of sinners in 
view of his relentless persecution of the church, had been pardoned and saved no one 
need despair of forgiveness and divine help. This, then, is a "faithful saying," since 
upon it every man can rest his eternal salvation with unwavering confidence. 

Topic 2. The Patience and Grace of God. 1 Tim. 1 : 13-17 ; Eph. 3 : 

8, 9. In looking back over his life Paul assigns two reasons why he, the persecutor 
and blasphemer, had obtained forgiveness: (1) Because his persecution of the 
church was done in ignorance, and through a sincere zeal for the glory of God. Paul 
did not, however, plead his ignorance as a claim for mercy, for ignorance is no excuse 
where the means of enlightenment are at hand. But he shows that his sin, however 
enormous, was not a wilful rejection of light and truth ; it was a sin against the Son of 
God, which is pardonable, but not a blasphemy against the Holy Spirit (Mt. 12: 
31, 32). (2) In Paul's conversion God purposed to make him an example to all 
future ages of His patience and grace in dealing with men. This divine patience was 
shown in not visiting immediate punishment on guilt so great as his, but in granting 
him space for repentance. As a result the persecutor was transformed into a loving 
servant of Christ. Grace triumphed over hatred to the glory of the long-suffering 
Christ. 

But divine grace was still more strikingly revealed by the fact that one who had been 
a blasphemer and injurious was not only forgiven, but entrusted with the very Gospel 
which he had endeavored to destroy. If God had merely forgiven Paul, that would 
have been a wonderful grace. But that He trusted him so much as to appoint him 
unto His own service, this was not only the greatest possible proof that Paul had been 
wholly forgiven, but it was a most astonishing grace. So Paul regarded it. Instead 
of inflating him with pride, it humbled him. He was overwhelmed at the thought of 
the stupendous grace that had made him what he was. His joy and gratitude over- 
flowed in a sublime doxology of praise and thanksgiving. And yet the goodness 
which God revealed to Paul was not greater than is revealed to any one who comes to 
Him for salvation and eternal life. 

Topic 3. The Supreme Aim of the Christian Life. Phil. 3 : 8-11 . " To 

gain Christ is to lay fast hold upon him, to receive him inwardly into our bosoms, and 
so to make him ours and ourselves his, that we may be joined to him as our Head, 
espoused to him as our Husband, incorporated into him as our Nourishment, en- 
grafted in him as our Stock, and laid upon him as a sure Foundation." — Bp. Hall. 
So to gain Christ was Paul's one aim in life. A consequence of this gain would be a 
knowledge or experience of the power of Christ's resurrection, that is the power or 
energy which goes forth from Him in virtue of His resurrection, and which will enable 
the believer to triumph over death, and to share in Christ's heavenly glory. Such 
intimate union with Christ, as this " gain " implies, brings the Apostle into the " fellow- 
ship of his sufferings," a participation in Christ's work for the redemption of the world, 

Iv 



Appendix : Notes on Lesson 45. 



and of ihe sufferings which necessarily accompanied that work. It even makes him 
" conformed (A. V., ' conformable') unto his death," not necessarily to an actual death 
on a cross, but to that spirit of sacrifice which patiently endures persecutions and even 
death in the Christlike work of saving men. 

This experience of the power of Christ's resurrection pertains in large measure to 
the believer's present life. It is the source of his spiritual life (Eph. 2: 5), it is the 
foundation on which his hope of a future resurrection rests (Rom. 8 : 11 ; 1 Cor. 15: 
22), and it forms the assurance of his present justification (Rom. 4 : 24, 25). No one 
can truly " gain Christ" who is not ready, if need be, to suffer with Him in the great 
work of saving men, and even to lay down life itself, assured that such loss will result 
in eternal gain (Mt. 16 : 24, 25). 

Topic 4. The Secret of Contentment. Phil. 4 : 11-13. Paul's experience 
of God's grace had enabled him to learn one of the most difficult lessons of man's 
earthly life, namely, to be content and happy no matter what one's outward circum- 
stances may be. If prosperity comes it is thankfully received as a gift from God's 
hand. If poverty and distress come, we may be assured that even these work together 
for good to those that are called of God, and who seek to conform their lives to His 
purpose. The Christian's happiness is not bound up with the possession of material 
good. Fortune is fickle. She may smile to-day and frown to-morrow. But the soul 
that possesses "the unsearchable riches of Christ" (Eph. 3:8) has that which no 
storms of adversity can ever sweep away. He who has learned to be content in every 
circumstance in life has learned the great secret of happiness, for without contentment 
in the heart, external circumstances, even the most propitious, have no power to pro- 
mote happiness. The lesson of contentment is to be learned in the school of Christ. 
That is where Paul had learned it. Nothing helps us so much to learn it as a frequent 
contemplation of the many blessings we already enjoy. Thinking of these will give 
little time or inclination to murmur over what we have not. 



Lesson 45. The Paean of Victory. 

Topic 1. The Sunset of Life. 2 Tim. 4 : 6. Paul's personal references in 
the second Epistle to Timothy are prompted not so much by thoughts about himself 
and his own fate as by a consideration of the work which he is about to ieave, and by 
the necessity of encouraging his beloved Timothy, who must soon take his place, to 
the utmost zeal and faithfulness. Paul's paean of victory is directly connected with his 
earnest charge to Timothy. " Thou, who hast still life before thee, suffer hardship, do 
the work of an evangelist, make full proof of thy ministry. / can do so no longer, 
for my martyrdom has already commenced, and my end is close at hand. Thou must 
take my place in the great conflict." 

Paul's absorbing thought is on the progress of Christ's work after he himself has 
been removed. He recognizes the fact that his martyrdom is close at hand. But he 
contemplates it calmly and tranquilly, even with triumphant joy, for to him it means 
peace, home, heaven, Christ. As the priest poured out a drink-offering at the close of 
the sacrifice, so Paul looks on the pouring out of his life-blood as a libation at the 
end of a life of continuous sacrifice. He had nothing to set in order, nothing to get 
"ready." He had been doing what Christ wanted him to do, and he was where Christ 
wanted him to be. To him it mattered little whether the sunset of his life was calm 
and cloudless as a summer evening, or dark and lurid with storms. The sunrise he 
knew would be in a world where persecutions or trials never come. 

Topic 2. The Good Fight of Faith. 2 Tim. 4:7. Paul's active life was 
practically closed when he wrote the second letter to Timothy. He had reached the 
end of his long and heroic endeavor, and now he exclaims, " I have fought the good 
fight ; I have finished my apostolic labors for Christ and for men." The language is 
borrowed from that of the Grecian athletic games, and refers in general to any contest 
for supremacy, such as wrestling, boxing, leaping, or racing. It was preeminently a 
"good" contest in the sense that however honorable these others might be, the Chris- 
tian's devotion to the service of Christ was far more honorable than they. In saying 
that he had finished the " course," he refers specifically to the race-course in which as 

Ivi 



Appendix : Notes on Lesson 45. 



a runner he had continued without stopping until he had reached the goal. The last 
statement drops the metaphor employed in the preceding two. By " faith " the Apostle 
probably means not only the substance of Christian doctrine, or what was commonly 
believed by Christians, but also his own personal apprehension of this truth as the 
rule of his life. In every hour of storm and stress he has retained his confidence in 
it, which some having failed to do had made shipwreck of it (1 Tim. 1 : 19). 

Only those who, like Paul, have heroically completed the work which Christ has 
given them to do are entitled to use these triumphant words of Paul concerning them- 
selves. He had kept the faith by steadfast obedience to Christ. He had not cherished 
it as a mere speculative belief, but he had lived in accordance with it. Obedience to 
Christ in all things is the only condition on which any Christian can keep his faith 
from being overclouded by doubts (Jo. 7 : 17) , so that with advancing years it grows 
brighter and stronger for the life immortal. 

Topic 3. The Crown of Righteousness. 2 Tim. 4:8. In this verse Paul 
continues the metaphor employed in the preceding verse. The victor in the Olympic 
games was rewarded with a laurel wreath placed upon his head by the impartial judge. 
So the Christian at the end of the " good fight " receives the " crown of righteousness " 
from the Lord, " the righteous judge," whose reward, however, is not " a corruptible 
crown; but ... an incorruptible " (1 Cor. 9: 25). By this crown of righteousness is 
meant "that eternal blessedness which will be given as a prize to the genuine servant 
of God and Christ, and which marks him as righteous in God's sight. The analogous 
phrases are 'the crown of glory ' (1 Pet. 5:4) and 'the crown of life ' (Jas. 1:12; 
Rev. 2: 10). The righteousness^ the glory, and the life of the saint are conceived as 
displayed in crowns, as the kingly dignity is in the crown of royalty." 

This crown of righteousness is " laid up," reserved, in heaven, where no mischance 
can befall it, for the use and enjoyment of the conquerors in the struggle. It will be 
awarded by the Lord Jesus, "the Judge of quick and dead" (Acts 10:42; comp. 
Jo. 5 : 22, 25-27). The reward will be announced on "that day" of final reckoning 
when all men shall render up their trusts to God. Paul did not regard this emblem of 
victory as something reserved for himself alone, but for all who had fought the good 
fight and kept the faith. Nor did he regard himself as entitled to claim it by reason of 
faithful service. A reward indeed it was, and yet of free grace, for the most laborious 
service could not earn it. To those who receive it the "appearing" of Christ will be 
a most glorious and long-anticipated event. They will hail Him with joy as the 
almighty Judge whose coming will be as the rising of the Sun of righteousness. They 
have prayed for the coming of His kingdom, and when they see Him they will exclaim, 
" Lo, this is our God ; we have waited for him" (Is. 25 : 9). 

Topic 4. The Ever-present Christ. 2 Tim. 4: 16-18. Paul's second im- 
prisonment was far more severe than the first. The condition into which the persecu- 
tion had thrown the Christians in Rome made it impossible for them to visit him or to 
render him any assistance, except at the peril of their lives. Hence with a few noble 
exceptions, such as Onesiphorus and Luke, the Apostle was left to care for himself. 
At his first hearing during this imprisonment even these steadfast friends were absent. 
But though Paul stood before the Roman tribunal without a single human friend at 
his side, he was not deserted. The Lord Jesus made good His promise, " Lo, I am 
with you alway " (Mt. 28 : 20), and delivered His servant from the mouth of the lion, 
commonly supposed to refer to Nero. Thereby a respite was gained and the world 
was made the richer in consequence by this immortal letter to Timothy, the Apostle's 
swan-song of eternal victory. 

But the lion's thirst for his blood had not been satisfied. Paul knew that the hour 
of his departure was at hand. • He hoped for no deliverance from death. That for 
which he looked and longed was far greater than this — a deliverance through death 
from every assault of evil, and a removal into the glory and blessedness of Christ's 
heavenly kingdom. Christ in the heart dispelled from this prisoner in his dungeon 
every sense of fear, and inspired him with a sublime and unshaken confidence in his 
own safety ; the possession of absolute power over a vast empire could not prevent 
Nero quaking with terror at his own shadow. By a blessed experience Christ's servant 
knew the meaning of His promise, " Peace I leave with you; my peace I give unto 
you," and this the world can neither give nor take away. 

Ivii 



Appendix ; Notes on Lesson 4.6. 



Lesson 46. The Living Hope. 

Topic 1. The Believer's Living Hope. IPet. 1 : 3, 13. As in the Epistles of 
Paul the leading word is faith, so in those of Peter the leading word is hope. But there 
is no essential disagreement. Hope and faith are related in the sense that each is trust 
in God. They differ in that faith not only looks back to that act of divine love in 
which the Christian life began, but also looks forward to the consummation of that life 
in the heavenly world ; hope on the contrary fixes the eye on the future only. Faith is 
such a belief in the unseen things of that future as makes them realities to us (Heb. 
ii : 1) ; hope is the joyful anticipation of those realities as assured possessions. 

The Author of the Christian's hope, as of the Christian's faith, is God, and the one 
as well as the other is due to unmerited grace. Unto, or into, this region of hope the 
believer is born again from death unto life. This act of spiritual regeneration is due 
to that same divine power which was displayed in the resurrection of Jesus Christ. It 
is His resurrection that makes the Christian's hope a possible experience. If Christ 
had not risen from the grave, no hope of immortality would have dawned over this 
world's perpetual night. Dim longings, imperative yearnings, there may be, but not 
the "living," energizing hope that transforms the life (1 Jo. 3:3) and endures 
forever. 

This hope should be cherished, not merely " to the end," as in the A. V., but " per- 
fectly," as in the R. V. The Apostle urges his readers tc hope with a perfect, a com- 
plete, hope that will leave nothing to be desired. Such a hope demands the exercise 
of watchfulness and sobriety — that watchfulness which keeps every faculty of the mind 
alert, ready for action, in the same manner as the Oriental tucks up his loose flowing 
garments around his loins, and that spiritual sobriety which holds all the senses under 
such control that they are not intoxicated by the allurements of the world. 

Topic 2. The Heavenly Inheritance. 1 Pet. 1:4, 6-9. The heavenly 
inheritance on which the Christian's hope is fixed so far surpasses every possible con- 
ception of it that we can more easily tell what it is not than what it really is. It is 
incorruptible. Here " we perish, our best possessions perish. There they die no more, 
their inheritance of gladness is like themselves, incorruptible. Here the very heavens 
shall perish ; they shall wax old as a garment (Heb. 1 : 11) ; the new heavens and the 
new earth, which are the inheritance of the saints, abide for ever. It is undefiled. 
Here the trail of the serpent is over all things ; men's hearts, lives, conversation, bear 
the taint of evil; the earth has been marred by the sin of man; there is no earthly 
beauty, no earthly possession, free from blemish. The heavenly inheritance is wholly 
pure ; ' the street of" the city is pure gold, as it were transparent glass ; ' nothing that 
defileth can enter there, llfadeth ?wt away. The lapse of time doth not affect it, for 
it is timeless, eternal. There is no old age there, but perpetual youth. The best joys 
of earth fade into weariness ; there is no weariness in heaven ; the new song never 
wearies the blessed. The joy of God's presence is never obscured there. . . . 

" Its preciousness is shown by its being in heaven, and by its being reserved for God's 
chosen. He reserves it for them ; therefore none can take their crown, none can spoil 
them of their reward, for God, who hath reserved it for them from the beginning, is able 
to keep it unto that day. . . . That salvation is ready to be revealed. It is veiled from 
us now ; but the veil shall be withdrawn in the last time. . . . Now we must live in 
hope, blessing God for that living hope which is the anchor of the Christian soul." — 
Pulpit Commentary. 

Topic 3. The HOLY LIFE. 1 Pet. 1 : 15-17. The blessed hope of an inherit- 
ance reserved in heaven for those who have been born again of God, does not exhaust 
itself in idle dreams of future glory. It seeks to make the present life a fitting prepara- 
tion for that salvation which begins here, but is perfected in the life beyond. Such a 
connection is indicated in the word "wherefore" (vs. 13), by means of which Peter 
passes over from the contemplation of the believer's living hope to an enforcement 
of the practical duties which spring from it. All these center in holiness of life. 

By a holy life is meant one " set apart for God, to be, as it were, exclusively his." 
But a life thus set apart must pattern itself after God's holiness. Not in the sense that 
the ideal holiness of God can be obtained in this life. Sinless perfection cannot be 
claimed here except on the ground that the demands of the divine law have been 

Iviii 



Appendix : Notes on Lesson 47. 



lowered to correspond to man's present capacity, and of this the Scriptures give no 
hint (1 Jo. 1:8). It is, however, the heavenly goal toward which the believer must 
ever strive. 

The holy life is characterized by holy fear. This is not the terror which the unbe- 
lieving and the wicked experience at the thought of being face to face with a holy God. 
It is a fear which is not only consistent with perfect love but which springs out of it. 
Perfect love dreads to offend the one beloved. The Christian dares to do or suffer 
anything rather than to grieve the heavenly Father by disregard of His will. Such 
reverential fear not only springs from a genuine love, but from the remembrance of the 
fact that we all shall stand in judgment before God. Redemption from sin necessarily 
involves a life of holiness, and apart from holiness we have no right to hope for an 
enjoyment of the heavenly inheritance. Moreover in " looking for holiness as an evi- 
dence of redemption, we discover how little we have, and are compelled to fall back on 
Christ, the more entirely." 



Jjesson 47. Patience in Suffering. 

Topic 1. The Fiery Trial. 1 Pet. 4:12. The fiery trial of which Peter 
warned his readers and against which he sought to fortify them was of longer duration 
and more terrible than he or any of the early Christians imagined. The Neronian 
persecution was only the beginning of that fiery furnace through which the infant 
church was summoned to pass during the next two centuries. " Hitherto the Roman 
magistrates had generally been on the side of justice ; they had often protected the 
Christians from the violence of the Jews. But Christianity was about to be regarded 
as a religio illicita [illegal religion] ; the giant power of Rome was to be ar- 
rayed against it ; emperors would attempt to blot out the very name of Christian. 
This frenzy of persecution was strange, unheard of; there had never been the like 
before ; the rulers of the earth had never before banded together to root out a religion 
by fire and sword ; conquered nations had been allowed to worship their own gods 
and to retain their ancient rites. But the Son of God had come to be the Saviour of 
the world ; the malice of Satan was stirred to the utmost ; he would make a mighty 
effort to crush the Church of Christ. — Pulpit Com??ientary. 

Satan's efforts to crush Christianity by external brute force ceased when the Roman 
Empire in the person of the Emperor Constantine surrendered to Christianity, and in 
A.D. 313 restored to the Christians all civil and religious rights. But similar efforts 
have continued within the church for the extinction of a spiritual type of Christianity, 
as witnessed in the persecutions of the Waldenses, Huguenots, Anabaptists, Puritans, 
and many other forms of revolt against a dead and corrupt church. 

So far as the spirit of the world is controlled by the spirit of Satan it is as hostile 
to the spirit of Christianity as it ever has been. The method of attack has changed. 
To-day the world tries to assimilate Christianity to itself, and thereby to steal away its 
divine power. As the blandishments of a false friend proved effective where the open 
might of Samson's enemies had failed, so the church's friendliness with the world is 
more perilous than persecutions that nourish the church's strength. Let the church 
go forth against the world with the uncompromising spirit of Christ and she will soon 
experience the full force of the world's hostility. 

Topic 2. Suffering for Righteousness' Sake. 1 Pet. 3:14-17. The 

heathen, unable to understand why the Christians refused to join in popular vices 
(1 Pet. 4:3, 4), concluded that they assumed an outward garb of virtue in order to 
commit other flagrant crimes (4: 15) with less suspicion (see Note 63). Such calum- 
nies naturally aroused popular hatred and precipitated active persecutions. Those 
whom Peter addressed seemed to be suffering chiefly from the former evil, but this, he 
assured them was only preliminary to the latter. In either case it came upon them 
because of the purity and uprightness of their lives. To this some of them apparently 
replied, " It is just this that makes the suffering so hard to bear. If we were really 
criminals, it would be so much easier to bear a just punishment." No, says Peter, it 
is far easier to suffer with an inward consciousness of rectitude, than with the added 
pangs of a guilty conscience (1 Pet. 3: 17). Hence he exhorts them so to conduct 

lix 



Appendix : Notes on Lesson 4.8. 



themselves as to possess at all times the approbation of "a good conscience." Then 
they will not be afraid of what their enemies can do ; a reverential fear of Christ in the 
heart will drive away the fear of man, and they will always be ready to give a coura^ 
geous defense of their Christian hope and faith. 

The dungeon, the stake, the sword, the lions, no longer terrify the Christian. But 
other forms of torture still remain, " words that burn, looks that go like poisoned shafts 
to the soul, and treatment that stings like a scourge. As long as the truth which the 
Church is called to maintain and to live before the world that hates it is what it is, as 
long as our spiritual life needs trial for its cleansing and development, so long will 
Christ's people find how true it is that, because they are not of the world, but Christ 
hath chosen them out of the world, therefore the world hateth them." The main thing 
for the Christian is to be sure that he is suffering for righteousness' sake and not 
because of his own evil-doings, that is, he should possess " a good conscience." 

Topic 3. Patient Endurance of Suffering. 1 Pet. 4 : 1, etc. After the 
encouraging words addressed by Peter to those who were calumniated and persecuted 
for righteousness' sake (3 : 13-17) he cites the example of Christ. Patiently and 
with unshaken faith in the Father He bore the unjust sufferings inflicted upon Him by 
those He came to save, and was rewarded by exaltation on the right hand of God. So 
much, at least, is clear in this famous passage which brings us " face to face with one 
of the unsolved, if not insoluble, problems of New Testament interpretation." This 
"same mind" (4: 1) thus illustrated in the case of Christ should be exhibited by all 
His followers, when, like Him, they are persecuted for righteousness' sake. This 
temper is still further strengthened by the thought that the believer must himself soon 
appear before Christ, the Judge of the quick and the dead (4:5). Such suffering 
should be an inspiration and a joy, since it now lifts one into participation in the 
redemptive sufferings of Christ (4:13). Surely Christians should be able to endure 
patiently present reproaches for Christ's sake, since the more men revile them, the 
more God glorifies them by the gift of His Holy Spirit (4:14). Moreover, he who 
fearlessly continues doing right because it is right, and because it pleases God, does by 
that very act entrust his soul to God for safe-keeping and need give himself no further 
concern about it (4 : 19). A Christian "is immortal until his work is done." 

Topic 4. The End of All Things. 1 Pet. 4:7, 13£. The consideration of 
the judgment before which every suffering follower of Christ will stand by and by to 
receive his glorious reward (1 Pet. 4 : 5, 6), brings up the great hope which shone to 
the early church like a beacon light in a dark and stormy night. The Master's words 
in answer to the question of the disciples touching the time of His coming (Mt. 24:3, 
34) were understood in the only manner in which it was possible for them to be 
understood until the unfoldings of history showed them to have a larger meaning. 
The expectation of His speedy return colored all the New Testament writings which 
antedated the destruction of Jerusalem. From this thought the early church drew 
comfort, inspiration, and strength. At that revelation of his glory every one who has 
suffered for righteousness' sake, who as a Christian had been reviled and persecuted 
by the world would "rejoice with exceeding joy," because he who had participated in 
the sufferings of Christ would thenceforth share in His glory {co?np. 2 Tim. 2 : 12). 

Eighteen hundred years have passed and the " end " in the sense that Peter looked 
for it is not yet, though it came in a sense not looked for in the overthrow of Jeru- 
salem and the consummation of the Jewish age. In the larger sense this end is 
eighteen hundred years nearer than it was. How near, we cannot tell. In a very per- 
sonal sense that end comes to each one at death. The nearness of that end is a 
motive for continuous zeal and diligence in the accomplishment of all tasks that the 
Lord has committed to our hands. 



Lesson 48. Christian Growth. 

Topic 1. Progressive Christian Growth. 2 Pet. 1 : 3-7. To the believer 
in Christ, God has given not only all things necessary for the spiritual life of the soul, 
but also a series of rich promises through the fulfilment of which he becomes a par- 
taker of the very nature of God. With this wealth of equipment the believer's normal 
life should be one of continued growth and fruitage. To this end Peter exhorted his 

Ix 



Appendix : Notes on Lesson 



readers to let these divine gifts stimulate them to earnest efforts. "In your faith supply 
virtue," etc., in the R. V., is far more accurate than the A. V., "add to your faith virtue," 
etc. The graces of Christian character are conceived of as growing out of each other, 
each being the seed from which the next springs. Of this series faith and love are the 
beginning and the end, the one being the direct gift of God, and the other the consum- 
mate flower of all the graces. 

By virtue is meant " the Christian's manliness and courage in the good fight of faith." 
Knowledge is that practical understanding which promptly distinguishes good from 
evil, and which must regulate the Christian in his good fight of faith lest he run into 
" inconsiderate obstinacy, or presumptuous daring." Teinperance is a steady self-con- 
trol in the use of all things good and lawful. Patience is persevering endurance in the 
face of all discouragements. This patience, however, is not a stoical submission to 
inevitable fate, but a humble trust in God from which springs that reverential acquies- 
cence in His will which constitutes true godliness. These virtues develop finally into 
love, first for the brethren, children of the same heavenly Father, and then into that 
larger, diviner love which goes forth to seek the evil and the unthankful. 

The practice of these graces lies at the foundation of all living knowledge of Christ 
and His truth. A wicked or licentious man can know neither. Without these graces 
neither intellectual knowledge nor orthodox belief avails anything. He on the other 
hand who diligently cultivates them will be kept by the power of God from falling into 
error and temptation and making " a forfeiture of salvation." 

Topic 2. The Inspiration of the Scriptures. 2 Pet. 1 : 21. Peter's state- 
ment literally interpreted reads, " being borne on by the Holy Spirit men spake from 
God." The word rendered " borne on " is that used in Acts 27 : 15, 17, of a ship borne 
on, or driven, by the wind. The A. V. entirely misses the point, since they did not 
speak " as they were moved," but because they were moved. This language described 
the influence which operated on the prophets in their delivery of the divine message. 
They were not self-moved, since the power that stirred them came not " by the will of 
man." 

That a similar influence directed the Apostles is implied in Peter's classification of 
the writings of Paul with those of the Old Testament (2 Pet. 3 : 17, comp. Mt. 10: 20). 
Every Scripture to which the term theopneustos, literally " God-breathed," or " inspired," 
applies, is declared by Paul to be profitable (2 Tim. 3 : 16). In comparing the state- 
ment of Peter with that of Paul it is seen that inspiration is a quality which pertains 
primarily to the man, and secondarily to the writing. This divine guidance was given 
to the Biblical writers that in their religious teachings they might infallibly speak " from 
God." It did not extinguish the individuality of the speaker or writer (1 Cor. 12:4), 
but so raised and illuminated his mental powers, that he was enabled to deliver God's 
message unclouded by human errors. In all discussions of inspiration it should be 
borne in mind that the Bible itself says surprisingly little on the subject. It leaves its 
divine character to be proved by its organic connection with the plan of redemption, 
and by its power to direct and promote the highest religious life of" the world. In this 
way it bears the image and superscription of Him who has given it. 

Topicj. The Delay of Christ's Coming. 2 Pet. 3:3-9. Already in the 
apostolic age the delay in the fulfilment of the great hope of Christ's second coming 
awakened doubts as to the fact itself. Instead of witnessing a sudden and dramatic cul- 
mination of the existing world-order, everything moved on in the same course that had _ 
been continued from the beginning. No signs of the end appeared, at least of such an " 
end as men expected. Hence some who did not utterly reject the promise of the 
return began to attribute slackness to God in the fulfilment of His prom'ses, and such 
slackness would be a moral fault (Prov. 3:27). Peter refuted these doubts, by three 
considerations: (1) That the apparent constancy of nature in the past was no evi- 
dence that such constancy would continue in the future; it had been interrupted by the 
deluge, and it might be broken again by fire when the full time for the Messianic judg- 
ment arrived. (2) That the Lord does not measure time by human standards, and (3) 
that forbearance in executing a threat is really an evidence of mercy. 

Still, in view of the definite declarations of our Lord (Mt. 10:23; 16:28; 24:34), 
it seems that the second of these considerations ought not to be unduly pressed. 
Christ's words certainly meant that in some way He would return to that generation. 

Ixi 



Appendix : Notes on Lesson 4Q. 



In a spiritual sense He did return on the day of Pentecost, and in the overthrow of the 
apostate Jewish church. A progressive coming, witnessed in all great religious refor- 
mations whereby the hardening worldliness of the church is broken up and a new and 
higher plane of spiritual progress is attained, does not exclude the idea of a future 
visible return. 

Topic 4. The Destruction of the World by Fire. 2 Pet. 3 : 10, 12. 

The coming again of Christ was conceived as "the end of all things" (1 Pet. 4:7). 
This destruction of the present order was thought of as effected by fire. Out of it new 
heavens and a new earth would arise purified from evil and fitted to become the ever- 
lasting and glorious abode of the saints (Is. 65 : 17 ; 66:22; Rev. 21:1). The language 
is similar to that used by the Old Testament prophets (Joel 2:31; Mic. 1 : 3, 4 ; Mai. 4 : 
1) in describing the Advent of the Lord for judgment. But in the case of the prophets 
we know that such imagery, picturing stupendous catastrophes in the physical universe, 
was used to prefigure important events in the spiritual world. Peter himself on the 
day of Pentecost quoted the language of Joel as fulfilled in the miraculous events then 
witnessed. A final destruction of the world by fire is of course not impossible, but it 
is perhaps better to interpret the language of Peter as he himself interpreted that of 
Joel. The "works" that are in the earth, and that shall be dissolved with it, refer 
doubtless to the results of human enterprise, cities, institutions, empires, as well as 
human actions (1 Cor. 3 : 13, 15). All these, as well as the earth itself, bear the marks 
of sin, and need purification ; and the divine agency by which this is accomplished is 
not inaptly likened to fire (Mai. 3: 1-3). The coming again of Christ in judgment 
upon Jerusalem was surely like a fire that consumed the old dispensation and prepared 
the way for the new. However this prophetic imagery may finally be fulfilled, whether 
literally or spiritually, the comforting fact remains that our Lord's coming will be the 
means of introducing a new order wherein dwelleth righteousness. 



Lesson 49. The Saved in Heaven. 

Topic 1. The Heavenly World. Rev., ch. 4. The main part of the book of 
Revelation consists of a series of visions which illustrate the theme, " Behold, I come 
quickly." The visions are intended to show that all the forces of nature, all the move- 
ments of history, all the outworkings of divine providence are steadfastly preparing the 
way for the Lord's appearing, come when that may. 

To this series of visions that of the heavenly world (chs. 4, 5) is introductory. The 
seer is caught up through an open door, and sees the glory of heaven. In the center 
is the throne of God overarched with a dazzling rainbow, a sign of God's faithfulness. 
From the throne proceed thunders and lightnings, symbols of majesty and power. 
Around the central throne are four and twenty other thrones occupied by " elders," 
probably twelve Patriarchs and twelve Apostles, representing the unity of the Old and 
New Testament churches. Before the throne stand seven lamps or torches, typifying 
the sevenfold, or perfect, illuminating influence of the Holy Spirit. In and about the 
throne are four living beings, representing the highest forms of the animated creation. 
Beyond the living creatures and the elders the throne is encircled by an immeasurable 
company of angels (5:11) and the countless multitude of the redeemed (7:9, 10). 

In general the vision exhibits the glory of the heavenly world. The imagery teaches 
that there is a " seat of power and authority, from which all orders proceed, before 
which all creatures bow " ; that on this throne is One who is God over all, blessed 
forever ; that from it go forth the powers that shake the earth ; that the work of heaven 
is worship ; that this worship is rendered by the entire intelligent universe, and that it 
consists in songs of praise addressed to the Creator for the glory and perfection of His 
work. The vision of divine majesty and power enthroned in perfect peace and purity 
above all contact with evil gives an assurance of ultimate triumph in the church's con- 
flict with evil prefigured in the visions that follow. 

Topic 2. The Lamb, and the Seven-sealed Book. Rev. 5 : l-9a . The 

fact that the book which John saw in the right hand of Him that sat upon the throne 
was sealed with seven seals signified the absolute security of its contents from observa- 
tion. Many interpretations of the meaning of this book have been given, such as the 
Old Testament prophecies, John's book of Revelation itself, the book of God's decrees, 

Ixii 



Appendix : Notes on Lesson jo. 



etc. Possibly it may be the same book which is afterwards described as the Lamb's 
book of life (13 : 8 ; 20 : 12 ; 21 : 27), and which was opened. The Lamb has " over- 
come " (A. V., " prevailed ") to open this book, by his victory over Satan, sin and the 
grave, and He alone has power to announce the names in it. 

The " Lamb " that John saw typified, of course, Him whom John the Baptist pointed 
out as " the Lamb of God, which taketh away the sin of the world " (Jo. 1 : 29). He 
was able to take away sin because He gave Himself as an atoning sacrifice. As the 
risen Christ bore the print of the nails and of the spear, open wounds though not bleed- 
ing (Jo. 20 : 25, 27), so the heavenly Lamb bears the marks of death, — " as though it 
had been slain." This Lamb, the symbol of gentleness, has seven horns signifying per- 
fect or almighty power, and seven eyes signifying perfect knowledge, or omniscience. 

Topic 3. THE New Song. Rev. 5:9^-13. The song of adoration to the 
Lamb that broke forth from the elders, the representatives of the redeemed church, 
and from the living creatures who represented the animated creation, gave three 
reasons why the Lamb was proclaimed worthy to open the Book. (1) His sacrificial 
death; (2) His purchase of the church with His own blood, and (3) the exaltation of 
those whom He had redeemed into a. royal priesthood to officiate forever in the pres- 
ence of God. This song had never been sung in heaven before, nor could it be sung 
until Christ had been " slain " for sin, and had thus won redemption for men of " every 
tribe, and tongue, and people, and nation." Nor was the adoration confined to those 
who had been redeemed, but the entire universe, animate and inanimate, lifts its voice 
of praise to Him who by His death has wrought this work of grace. 

In the preceding chapter God is praised for the revelation of His glory in creation. 
But there is a glory higher and greater than that. " Creation is but the platform on 
which redemption stands, and it is destined to witness its crowning glory in the re- 
creation of men in the image of their God." This crowning glory is voiced in the New 
Song, in which angels, and men and " every creature " join. 

Topic 4. The Redeemed in Heaven. Rev. 7:9-17. The countless multi- 
tude whom John saw standing before the throne, are by some supposed to be identical 
with the 144,000 (vs. 4) , Israel being there understood in its spiritual sense for the 
entire church (see 14:1) ; by others, who understand Israel in its literal sense, this 
multitude represents the redeemed out of the Gentile world, yet not all of them, even, 
but a specially honored group who have won the crown of martyrdom. 

Note that they are now in heaven, standing " before the throne and before the 
Lamb," ready for any service, and beholding face to face Him whom on earth they 
saw by faith only. They comprise representatives " of every nation," no longer seg- 
regated by the distinctions of earth, but fused by divine love into one blessed unity, 
with one thought, one purpose, one language. They are clothed in white robes, the 
symbols of purity, and carry in their hands palms, the emblems of their victorious issue 
from their conflicts with sin, temptation, and suffering. 

They came out of " the great tribulation," not tribulation in general, but probably 
the particular persecution then in progress, since the expression is not they " came," 
or " will come," but are coming. The same principle applies, however, in all similar 
sufferings for Christ's sake. They are there because they have washed their robes in 
the blood of the Lamb, and made them white ; they have experienced His sanctifying 
grace. Everything that shadowed or burdened their earthly lives is banished from 
their heavenly home. They enjoy the real presence and constant loving care of God. 



Lesson 50. All Things Made New. 

Topic 1. The New Universe. Rev. 21 : 1-5. To the ancients the sky, the 
earth and the sea represented all nature. When therefore John says that he saw a 
new heaven and a new earth, and that the sea was no more, he virtually says that he 
beheld a new universe. This does not necessarily imply a new physical creation, but 
a new spiritual character. Peter also speaks of a new heaven and a new earth in 
which " dwelleth righteousness." To the Jews, who were never a sea-faring people, 
the sea was an object of terror, the symbol of unrest, mystery and treachery (20: 13). 
It was an obstacle to intercourse. To John himself, banished to a bare and rugged 
island in the iEgean, its billows formed an impassable barrier between himself and all 

Ixiii 



Appendix : Notes on Lesson jo. 



that he loved. In that new earth there would be no barriers between the nations of 
the redeemed. 

All things that in the present order of the world stand for sorrow, pain, peril, mystery, 
will disappear in that new world, because when sin is gone its effects are gone too. 
Instead, the things that sin has excluded from the present order will reappear there — 
unrestricted fellowship with God, seeing Him face to face, the river of water of life, 
the tree of life, life in its richest, amplest, divinest unfoldings. 

Topic 2. THE New Jerusalem. Rev. 21:10—22:2. Into this new earth, 
the abode of the redeemed nations, John saw the New Jerusalem descending from 
heaven. Note that this description of the Holy City begins in the same way as that of 
the mystical Babylon, the symbol of all evil and corruption (17 : i). This identity of 
language at the beginning emphasizes the contrast that follows. 

This description is of course not to be understood literally. The costliest and most 
beautiful things of the old earth are chosen to symbolize the inconceivable beauty and 
glory of the Holy City. Her glory consists in the immediate presence of God, which 
so illuminates the city that she is no longer dependent on the sun and moon. She 
stands in eternal and undisturbed peace, her gates forever open, for there is no war 
there, nor any peril of darkness. The measurements of the city denote her ideal 
symmetry, order, perfection. Her worship is spiritual, hence there is no temple there. 
She is the joy of the renewed earth, the place whither the kings and the nations bring 
their glory and honor. She is holy, for nothing impure can ever enter these angel- 
guarded gates. She is blessed with all fulness of nourishment for the eternal life of 
those who dwell within her gates. 

It is not necessary to thrust the interpretation of this glorious vision entirely into the 
future. To those whom John addressed it must have had an immediate significance, 
for the theme of the entire Revelation is " Behold, I come quickly." Christ came in 
the overthrow of Jerusalem. The church was then first wholly disconnected from 
the old Judaism and entered on its new career of blessing to the world. May not the 
vision, then, have been a picture of the church itself in her ideal purity and glory? 
So it has been interpreted by many. It comes in the end to the same thing. For this 
ideal condition is not yet perfectly realized. The new heaven and the new earth, 
wherein dwelleth righteousness, is that glorious consummation toward which the 
church is struggling through the ages, and which with divine help it will reach. 

Topic 3. The Blessedness of the Redeemed. Rev. 22 : 3-5. The vision 
of the new heaven, the new earth, and the holy metropolis closes with a description of 
the everlasting felicity of the redeemed, in which the following points may be noted : 
(1) There will be no more curse, that is, no accursed thing devoted to destruction, 
which is but a forcible way of saying that there will be no death, the curse that touched 
every living thing in the former earth. (2) " The throne of God and of the Lamb" 
will be the center of a benign authority, obedience to which results in the richest un- 
foldings of the personal life. (3) There will be service, but such as wearies not. 
Now we welcome the night, the season for repose, when sleep " knits up the ravell'd 
sleave of care." In that world of eternal day there will be the joy of unceasing serv- 
ice, because the spiritual body will have thrown off the limitations of the physical. 

(4) The supreme blessedness will be found in the realization of the believer's desire to 
see his Lord. How we envy the privilege of those who once sat in His presence and 
heard His words. A place associated with Him, as Jacob's well, possesses a sacred 
interest. But there " they shall see his face," not in His humiliation, but in His glory. 

(5) His "name," the sign of possession, and of security, will be borne by them, the 
conspicuous badge of honor {co?np. Rev. 3: 12). (6) "No night" there; no fatigue, 
no perils that the darkness hides, no mystery that needs illumination, no check to 
the progress of life ; no need of sun or moon, for the glory of God shall fill the place. 
(7) " They shall reign for ever and ever." This is our last glimpse of the endless 
felicity of the redeemed. 

" Come, kingdom of our God, 
And raise thy glorious throne, 
In worlds by the undying trod, 
Where God shall bless his own." 

Ixiv 



Appendix : Notes on Lesson ji. 



Lesson 51. Jesus Truly the Son of God. 

Topic i. Certainty in Religion. 1 Jo. 1:1-3. John and the other Apos- 
tles were able to testify with absolute confidence touching the person of their Master, 
with whom they had enjoyed the most intimate personal friendship. The substance 
of their testimony was that Jesus was not a common man, even the ideal man, but 
supernatural, that is, divine; that he was the "Word" who had been with God in 
eternity, the Divine Being through whom all things were created ; who left his 
heavenly glory and became a real man, in whom the glory of the Father was re- 
vealed ; who suffered and died as a propitiation for sin, rose from the dead, and 
ascended again to the right hand of God. 

Their description of the life, works and words of this Supernatural Man has been 
scrutinized for eighteen centuries by friends and foes. It is absolutely without a flaw, 
from first to last it moves on a superhuman plane. It is worthy of One who claimed 
to be the Son of God. Can this be explained as a feat of literary invention? Let us 
see what results have attended the efforts of others in this line. 

The most brilliant geniuses, Shakespeare, Milton, Goethe, and others, have at- 
tempted to portray the supernatural, but the reader feels instinctively the unreality of 
that which they describe. Why? Because in such descriptions they transcend human 
experience, and draw from pure imagination. They try to move in a realm where 
they have not been, and to tell of what they have not heard, or seen, or handled, 
and the description breaks down at once. The Apostles, plain men, succeeded where 
genius has failed. There is only one explanation. They were not drawing from im- 
agination. They were simply and honestly describing a life that had been lived in 
their presence. This is the only possible explanation of their power to describe it. 
No other such life has been lived on earth, therefore none other can be described. 

Christianity rests upon this Supernatural, or Divine, Life that has been lived among 
men. The resurrection of Christ is a natural consequence of the fact that He was 
that which He claimed to be. Because He thus came from God and speaks for God, 
He is able to speak with authority of God, and of the life eternal. Other arguments 
for the divine existence and the heavenly life may be helpful to one who already be- 
lieves, but when we stand face to face with eternity or bow in speechless grief over our 
dead, they are as cobwebs in the storm. Then there is only one sure rock on which 
the soul can stand. It is the word of Him who said, " I am the resurrection and the 
Life." The simple naked word of Jesus Christ is the ultimate ground of certainty in 
religion. Other considerations may be helpful, but this is final. He who rejects this 
has nothing on which he can stand with confidence. 

Topic 2. Antichrists. 1 Jo. 2:18, 22-25. The term "antichrist" may 
mean one who stands against Christ, an adversary of Christ; or one who stands 
instead of Christ, a false christ. Of the latter very many appeared before the de- 
struction of Jerusalem, and were distinctly predicted by our Lord (Mt. 24: 4, 5). But 
the antichrists of whom John spoke " went out " from the Christian community, which 
was not true of the false christs. It is better therefore to regard them as heretics who 
had arisen within the church, whose teachings were derogatory to Christ, and who, 
failing to bring the church to their views, had gone out from it. 

Such was Cerinthus, whose heresy seems to be especially condemned in this E^pistle. 
He is reported to have taught in Ephesus at the close of the first century and begin- 
ning of the second, and may have come into direct contact with the Apostle John. 
He held essentially the same ideas concerning the creation of the world as the Colos- 
sian errorists (see Notes on Topic 3, Lesson 42) ; but in addition to this he made a 
distinction between the man Jesus and the spiritual Christ. The former he regarded 
as the son of Joseph and Mary ; the latter as a divine emanation of high rank, who 
couid not suffer pain or death. Accordingly, at the baptism of Jesus, the Christ, in 
the form of a dove, descended from the Father into Jesus, and preached and worked 
miracles. At the close of this ministry, the Christ flew away from Jesus, in whose 
sufferings and death he did not share. The Jesus who died on the cross, being only a 
man, was not raised from the dead, but will rise in the general resurrection. This 
heresy is supposed to be alluded to in 1 Jo. 5 : 6, when Jesus is spoken of as the One 
who came " not with water only " as Cerinthus affirmed, but also " with the blood," 
that is in His sufferings and death, as Cerinthus denied. 

Ixv 



Appendix : Notes on Lesson §i. 



That Jesus was from his birth to his death, resurrection, and ascension truly the 
Son of God was the explicit teaching of John {i Jo. i : x-3). Any conception of His 
person that made Him anything else than a true incarnation of God was stamped by 
him as the doctrine of a "liar" and an "antichrist." Such doctrine involved a 
denial of the Father (2 : 22, 23) . It was only as the incarnate Son of God (4 : 2) that 
Jesus is the Christ. And in the denial of the Son is involved necessarily a denial of 
the Father, since the Father cannot be known without the Son. Hence the importance 
of holding unswervingly to the reality of the incarnation of the Son of God in Jesus 
of Nazareth. 

Topic 3. Spiritual Affinities. 1 Jo. 2:19. Those against whom John 
warned his readers had at one time, apparently, been members of the Christian com- 
munity, but had developed doctrines concerning Christ that destroyed a true concep- 
tion of Him as the incarnate Son of God. Such conception naturally put them out of 
sympathy with those who regarded Him as their divine Lord and Master. Their 
alienation became more and more pronounced until separation became inevitable. 
Therefore, as John says, " they went out from us, because they were not of us." 

There is such a thing as " spiritual affinity" in the moral world (see Topic 5, Les. 
6), whereby like seeks like. Those who love Christ and reverence Him will withdraw 
from intimacy with those who do not ; and the latter, should they find themselves 
among the former, are ill at ease until they escape. Our Lord was unable to speak 
freely until the betrayer had gone out (Jo. 13:27-31). One of the first evidences of 
conversion is love for those who love Christ. 

Topic 4. Boldness at Christ's Coming. 1 Jo. 2:28. John's purpose in 
warning his readers against dangerous heresies, was that they might not apostatize 
from Christ. Their assurance of God's favor, and of a happy translation into His 
presence rested entirely on their "abiding" in Christ as branches in the Vine (Jo. 15 : 
1-7). Such continuance in vital spiritual relation to Him would ensure a joyful bold- 
ness at His Coming. For, instead of seeing in the face of the Judge One whom they 
had despised and reviled, and from whose face they would call upon the mountains 
and rocks to fall upon them and hide them, they would see Him for whose appearing 
they had longed, and whose coming would mean the consummation of their most 
glorious hopes. 



Txvi 



Appendix, 
BIBLE DICTIONARY OF THE LESSONS. 



Abbreviations. — A. V. The Authorized Version of the Bible. R. V. 
Comp. or cf. Compare, ff. The following verses, w. s. Which see. 



The Revised Version. 



A'bra-ham. — The Chaldean whom God 
called to emigrate to Canaan and become the 
founder of the Hebrew nation. He is often 
extolled as an example of faith, and as such is 
the spiritual ancestor of all true believers in 
Christ (Gal. 3: 7, 29.) 

A-cel'da-ma. — See " Akeldama." 

A-cha'ia. — Originally the name of a 
strip of territory bordering the Corinthian 
Gulf, along the northern coast of the Pelopon- 
nesus. In the time of Paul it was the name of 
the Roman senatorial province which included 
all of Greece south of Thessaly. Achaia was 
Greece proper (Acts 20: 2) as opposed to 
Macedonia, which, however, was included in 
the larger conception of Greece. Hence 
Achaia and Macedonia are frequently men- 
tioned together (Acts 19:21; Rom. 15: 26; 1 
Thes. 1:7,8). 

Ad-ra-myt'ti-um. — A seaport in north- 
western Asia Minor, east by south from 
Troas. By taking a ship of Adramyttium sail- 
ing from Csesarea, the centurion having Paul 
and the other prisoners in charge hoped to 
reach a point where he could find a vessel 
sailing to Italy. He found one at Myra. 

A'dri-a. — In Paul's day the meaning of 
this name had been extended so as to include 
that large division of the Mediterranean Sea 
which lies between Sicily, Italy, Greece, Crete, 
and Africa. 

A-grip'pa {Herod Agrippa II). — 
The king mentioned in Acts 25: 13, a son of 
Herod Agrippa I (see "Herod (2)") and 
grandson of Herod the Great. Being only 
17 years of age at the death of his father, he 
was too young to succeed him, but some six 
years later the kingdom of Chalcis was given 
to him, which was afterwards enlarged by the 
addition of Iturea and Trachonitis, with the 
title of king. He was noted for his lavish 
expenditures in building. He was the last 
ruler of the house of Herod. 

A-kel 'da-ma (A. V., "Aceldama," 
field of blood.) — A field near Jerusalem which 
ancient tradition places near the pool of Siloam, 
and which was so called from the violent death 
of Judas associated with it. 

Al-ex-an'der. — A smith, that is, a worker 
in copper or iron, who opposed Paul, and against 
whom Paul warned Timothy (2 Tim. 4: 14, 

IS)- 

Al-ex-an'dri-a. — A city of Egypt 
founded in 332 B.C. by Alexander the Great, 
at the western mouth of the Nile, in northern 
Egypt. The city was famous for its commerce, 
but especially for its speculative philosophy. 
The great numbers of Jews who dwelt there, 
coming in contact with this Greek learning, 
developed a distinct type of religious faith. 
The Septuagint Greek translation of the 
Old Testament was made by them about 
280 B.C. 



Al-ex-an'dri-ans. — Strictly speaking, 
inhabitants of the city of Alexandria of any 
race or faith. But in Acts 6 : 9 the term denotes 
Jews of Alexandrian birth and training, who 
were living either temporarily or permanently 
in Jerusalem, and who had a synagogue there. 
Am-phip'o-lis. — A city of Macedonia 
on the seacoast, about 30 miles southwest of 
Philippi. 

An 'drew. — A native of Bethsaida of Gal- 
ilee, brother of Simon Peter, and one of the 
twelve apostles. He labored according to one 
tradition in Scythia, according to another in 
Achaia. But there is no variation in the tradi- 
tion which places the scene of his martyrdom 
at Patrae in Achaia. 

An'nas. — The high priest of the Jews 
from a.d. 6 to 15. He continued to have a 
great influence even after he was deposed irom 
office, and was referred to as high priest (Lu. 
3:2; Acts 4: 6) long after he had ceased to be 
such. 

An'ti-och.— (1) The Capital of Syria, 
near the mouth of the Orontes River, founded 
by Seleucus Nicator in 300 B.C., and named 
after his father, Antiochus, an officer in the 
army of Philip of Macedon. In the time of 
Paul it had a population of nearly half a mil- 
lion, composed of people of all nationalities 
and every religion. " It is probable that no 
population has ever been more abandoned than 
those of the Oriental Greek cities under the 
Roman empire, and of these cities Antioch 
was the greatest and the worst." 

(2) Antioch of Pisidia. — A city in the 
S. W. part of the province of Galatia, of the 
southern half of which it formed the governing 
and military center. At the time of Paul's 
first visit it was at the height of its importance. 
It was called Pisidian Antioch, or Antioch of 
Pisidia (a name derived from the neighboring 
district of Pisidia), to distinguish it from 
Antioch in Syria. 

An-tip'a-tris. — A town located between 
30 and 40 miles from Jerusalem on the great 
Roman military road from that place to 
Csesarea. Its exact location is not fully 
determined. 

Ap-ol-lo'ni-a. — A city of Macedonia, 
about 28 miles S. W. of Amphipolis, through 
which Paul passed on his first journey from 
Philippi to Thessalonica. Its exact site is not 
known. 

A-pol'los. — An Alexandrian Jew who 
became converted to Christianity. Although 
eloquent, and learned in Greek culture, he had 
an incomplete view of Christianity until he 
came to Ephcsus and was taught by Aquila 
and Priscilla (Acts 18: 24-28). He then be- 
came a preacher of the gospel in Corinth and 
throughout Achaia, and later a companion of 
Paul at Ephesus (1 Cor. 16: 12). He is men- 
tioned for the last time as a companion of Titus 



Ixvii 



Appendix i Bible Dictionary. 



in Crete (Tit. 3:13). Many have thought 
that he was the author of the epistle to the 
Hebrews. 

Ap 'phi-a. — Mentioned in the epistle to 
Philemon. As this was a private letter, many- 
have supposed that she was the wife of Phile- 
mon, and possibly the mother of Archippus. 
The name was of Phrygian origin. See 
" Philemon." 

Ap'pi-i fo'rum. — See "Market of 
Appius." 

Aq'ui-la. — A Jew of Pontus who, with 
Priscilla his wife, was banished from Rome 
under an edict of Claudius, and went to Corinth 
where he took up his trade of tentmaking. 
There he met and assisted Paul. Whether 
converted to Christianity in Corinth or be- 
fore his arrival there is unknown. Later he 
went to Ephesus (Acts 18:19), still later he 
appears to have been in Rome (Rom. 16: 3), 
and finally again in Ephesus (2 Tim. 4: 19). 
Paul says of him and his wife that they once 
"laid down their own necks" for his life 
(Rom. 16: 4). 

Ar-chip 'pus. — Mentioned in Col. 4: 17 
and in Philemon, vs. 2. Some suppose him to 
have been the son of Philemon; others regard 
him as the pastor of the church at Colosse. 

A-re-op'a-gus, or Mars' Hill {the hill 
of Ares or Mars). — A rocky eminence in 
Athens, just north of the Agora or market- 
place, and west of the Acropolis, from which 
it was separated by an elevated valley. It rose 
abruptly about 60 feet to the summit, on which 
were seats hewn out of the solid rock. This 
was the meeting-place of the highest court of 
the Greeks, called the " Council of the Areopa- 
gus." Paul was not taken there for trial, but 
that he might be more easily heard by those 
who had become curious to know his new 
teaching. 

Ar'e-tas. — A name common to many of 
the Nabathean kings, whose capital was at 
Petra. The particular king, who from 2 
Cor. 11: 32 appears to have been in posses- 
sion of Damascus about a. d. 37, was the father- 
in-law of Herod Antipas. He reigned from 
7 B.C. to a.d. 41. 

Ar-is-tar'cnus. — A Christian from Thes- 
salonica who was with Paul on his third mis- 
sionary journey (Acts 19:29; 20: 4), and also 
at Rome. He seems to have voluntarily shared 
Paul's exile and captivity in Rome (Col. 4: 10, 
cf. Philemon, vs. 24). 

Ar'te-mas. — A companion of Paul (Tit. 
3:12), and said to have become bishop of 
Lystra. 

A'si-a. — A term which is used in the New 
Testament, neither for the continent of Asia, 
norfor Asia Minor, but 

(1) hi Popular Use, for the iEgean coast 
lands north and south of Ephesus. " In Acts 
2 : 9 Asia is pointedly used in the popular 
sense, excluding Phrygia." — Ramsay, Church 
in Roman Empire, p. 150. 

(2) In Roman Use, for the Roman province 
which included the Asia just mentioned as well 
as Mysia, Lydia, Caria, and a part of Phrygia. 
Its chief cities were Ephesus, Smyrna, and 
Pergamum. 



As'sos. — A Greek seaport in the Romai 
province of Asia, situated about 20 miles S. E= 
from Troas. 

A-the'ni-ans. — Inhabitants of Athens. 
Although surrounded in the days of Paul, and 
for centuries before, with the works of art and 
the opportunities for education, they had ob- 
tained a wide reputation as a nation of idlers, 
always inquisitive and of inveterate lequacity. 
Demosthenes told them that " instead of fling- 
ing themselves into timely and vigorous action 
in defence of their endangered liberties, they 
were forever gadding about asking for the 
very latest news" {comp. Acts 17: 21). 

AthVens. — The most renowned city of 
Greece, and the center of Grecian learning 
and civilization during the golden period of 
the nation's history. In Paul's day the city 
was still a beautiful monument to its past 
history, being filled with the temples, altars, 
and sacred buildings which represented the 
highest perfection of Greek art. Schools of 
philosophy still nourished and attracted large 
numbers, although their teaching was little 
more than a repetition of phrases which had 
lost their meaning. It was a " free city," that 
is, governed by its own magistrates and exempt 
from occupation by a Roman garrison. 

At-ta-li'a. — A coast town of Painphylia, 
still in existence. 

A-zo'tus. — The Greek name for the 
ancient Philistine city of Ashdod, on the sea- 
coast of southern Palestine. 

Bab'y-lon. — The renowned city of Chal- 
dea, situated on both sides of the Euphrates 
River, about 400 miles from its mouth. The 
ancient city was destroyed soon after its cap- 
ture by the Persian king Cyrus in 538 B.C., but 
near the ruins sprang up another Babylon in 
which a large number of Jews settled. Here, 
if the word " Babylon " in 1 Pet. 5 : 13 is taken 
literally and not as a pseudonym for Rome, 
Peter wrote his first epistle. In the book of 
Revelation Babylon is used as a symbolical 
name for Rome. 

Bar-ba'ri-an. — " One who speaks a for- 
eign or strange language which is not under- 
stood by another. . . . The Greeks used ' bar- 
barian' of any foreigner ignorant of the Greek 
language and culture. . . . Hence the word is 
applied in the New Testament, but not re- 
proachfully, in Acts 28: 2, 4, to the inhabitants 
of Malta, who were of Phoenician or Punic 
origin. . . . The phrase ' both Greeks and 
Barbarians' forms also a paraphrasis for all 
peoples." — Thayer's Lexicon. 

Bar'na-bas. — A Levite of Cyprus who 
is mentioned among the disciples of Christ in 
Jerusalem soon after the day of Pentecost. 
He became well known and loved as a Christian 
teacher, and was selected to accompany Paul 
on his first missionary journey. He and Paul 
were recognized by the other apostles as espe- 
cially appointed to preach to the Gentiles 
(Gal. 2:1, 9), although he seems to have 
wavered somewhat in regard to the extent to 
which the Jewish law was to be regarded as 
binding on Christians (Gal. 2: 13). Owing to 
a disagreement in regard to Mark, Paul and 
Barnabas separated after their first journey. 



Ixviii 



Appendix : Bible Dictionary. 



each continuing his preaching apart from the 
other (Acts 15: 36-41). 

Bar-thol/o-inew. — One of the twelve 
apostles, of whose labors nothing is known 
beyond a slender tradition that he preached 
at first in Armenia, and then in India, 
where he suffered martyrdom by being flayed 
alive. 

Ber-ni f ce. — The eldest daughter of Herod 
Agrippa I. Her younger sisters were Mari- 
amme, and Drusilla (Acts 24: 24). She was a 
beautiful but most dissolute woman. After the 
fall of Jerusalem she went to Rome with her 
brother Herod Agrippa II, with whom she 
had lived many years (Acts 25 : 13, 23) . 

Be-roe'a. — A city of southern Macedonia, 
S. W. of Thessalonica, near the Thermaic 
Gulf. It was visited by Paul on his first tour 
in Greece (Acts 17 : 10) . It has now a popula- 
tion of about 6,000, and is called Verria or 
Kara Verria. 

Bi-thyn'i-a. — A Roman province in 
northern Asia Minor. Including Pontus it 
stretched along the shore of the Black Sea 
from the Propontis, or Sea of Marmora, east- 
ward a distance of about 400 miles, but varied 
in width from 80 to only 15 miles. 

Cae'sar. — The official title given to 
Roman emperors after the death of Julius 
Caesar. The Roman emperors mentioned by 
name in the New Testament are Augustus, 
who reigned from 27 B.C. to a.d. 17 (Lu. 2:1); 
Tiberius, from a.d. 17 to 37 (Lu. 3:1); and 
Claudius, from a.d. 41 to 54 (Acts 18:2). 
Claudius is also referred to as "Caesar" in 
Acts 17: 7; and Nero is so spoken of in Acts 
25: 21 ; 26: 32. 

Caes-a-re'a. — A city on the seacoast west 
of Samaria, about 55 miles from Jerusalem, and 
about half-way between Joppa and Tyre. It was 
built by Herod the Great, and named in honor 
of Augustus Caesar. The Herodian kings and 
the Roman procurators lived here, and its 
population was chiefly Greek. Magnificent 
public buildings adorned the city, and the 
harbor, made by a vast breakwater, was one 
of the best on the coast. 

Ca'ia-phas. — The high priest of the Jews 
from a.d. 18 to 36, and son-in-law of Annas, 
through whose influence he obtained his 
position. 

Can'da-ce. — A dynastic name (like" Pha- 
raoh" in Egypt), borne in the first century by 
the queens of a region of Ethiopia whose capi- 
tal was Napata. 

Cap-pa-do 'ci-a. — A Roman province in 
eastern Asia Minor, between Galatian Pontus 
on the north and Cilicia on the south. It is 
a high tableland, cut by mountain ranges. 

Car'pus. — A man, apparently a member 
of the church in Troas, with whom Paul had 
left some of his personal effects (2 Tim. 4: 13). 
Tradition makes him later a bishop of Berytus 
in Thrace. 

Cau'da (A. V., "Clauda").— A small 
island, five miles long by three in breadth, situ- 
ated about 28 miles west by south from Fair 
Havens, on the coast of Crete. Its chief 
interest to the student of the New Testament 
lies in the fact that it is the means of determin- 



ing several important points connected with the 
shipwreck of Paul. 

Cen'chre-ae. — A port of Corinth, eight or 
nine miles from the city on the eastern side of 
the isthmus. 

Ce'phas. — See " Peter." 

Clial-de'ans. — The name of one of the 
most ancient tribes inhabiting the plains along 
the Euphrates River between Babylon and the 
Persian Gulf. At the time of the Jewish cap- 
tivity the name was given to all the inhabitants 
of Babylonia. In the book of Daniel it is 
used of the astrologers alone. 

Char'ran. — See " Haran." 

Chi'os. — An island in the iEgean Sea, 
near which Paul's ship anchored over night on 
his return to Jerusalem from his third mission- 
ary journey (Acts 20: 15). 

Clilo'e. — A woman who lived either at 
Corinth or at Ephesus. Some persons, per- 
haps slaves, belonging to her household, 
informed Paul of the divisions in the Corinthian 
church (1 Cor. 1: 11). 

Ci-li'ci-a. — A Roman province in south- 
eastern Asia Minor, on the Mediterranean 
coast. It lay south of Cappadocia, and west 
of Syria. Tarsus was its chief city. 

Clan 'da. — See " Cauda." 

Clau'di-a. — A Christian sister in Rome 
(2 Tim. 4:21). See " Pudens." 

Clau 'di-us. — The fourth Roman emperor, 
reigning from a.d. 41 to 54. He was a close 
friend of Herod Agrippa I, whose territory he 
enlarged by the addition of J udea and Samaria. 

Cni'dus. — An ancient city, at one time of 
great magnificence, situated at the extremity 
of a promontory in the southwestern part of 
Asia Minor. 

Col'o-ny. — This term was applied by the 
Romans to a community of Roman citizens 
transplanted into the provinces. Its members 
retained all their political rights and remained 
an integral part of the Roman state. A " col- 
ony " was thus a reproduction on a small scale 
of the city of Rome. The " colonies" were 
valuable not only as permanent supports to 
Roman garrisons and arms, but they proved a 
most effective means of extending the lan- 
guage, laws and civilization of Rome. Such 
were Lystra, Antioch of Pisidia, Troas, and 
Philippi. 

Co-los'se, or Co-los'sae. — In Paul's 
time Colosse was the most important city of 
its district. It was situated on the southern 
bank of the River Lycus, a tributary of the 
Maeander, about two miles N. W. of the mod- 
ern village of Khonas. 

Co'os or Cos. — A small island off the 
southwestern coast of Asia Minor. Claudius 
conferred upon it the privileges of a free 
state. 

Cor'inth.. — One of the most famous of 
the cities of Greece, situated on the isthmus 
which connects northern Greece with the 
Peloponnesus. It thus commanded the trade of 
both the East and the West. It was destroyed 
in 146 B.C. by the Romans, but in 46 B.C. was 
rebuilt by Julius Caesar. " It was eminent in 
commerce- and wealth, in literature and the 
arts, especially the study of rhetoric and phi- 

Ixix 



Appendix : Bible Dictionary. 



losophy; but it was notorious also for luxury 
and moral corruption." 

Co-rin 'thi-ans. — Inhabitants of Corinth. 
Those who composed the Christian church 
founded by Paul were chiefly Gentiles and 
apparently persons of inferior rank and small 
intellectual attainments. 

Cres'cens. — One of Paul's companions 
during his second Roman imprisonment, who 
had left him to go to Galatia (2 Tim. 4: 10). 

Cre'tans. — Inhabitants of the large island 
of Crete, which forms the southern limit of the 
/Egean Sea. Many of them were Jews. Paul 
(Tit. 1: 12) quotes with assent the saying of 
the Cretan poet and philosopher, Epimenides, 
that " Cretans are alway liars, evil beasts, idle 
gluttons." 

Crete. — An island in the Mediterranean 
Sea, south of the Greek Archipelago, 160 miles 
in length and varying in width from 10 or 12 to 
35 miles. The surface is extremely moun- 
tainous, but fertile valleys abound. The island 
was celebrated in ancient times for its hundred 
cities. It was visited by Paul after his release 
from his first imprisonment at Rome. 

Cris'pus. — A Jew with a Roman name 
who was ruler of the synagogue in Corinth 
(Acts 18:8); and who was converted and bap- 
tized by Paul (1 Cor. 1: 14). 

Cy'prus. — A very fertile island in the 
northeastern part of the Mediterranean Sea, 
about 50 miles south of the coast of Cilicia. It 
was the native place of Barnabas, and the first 
place to which he and Paul went on their first 
missionary journey. 

Cy-re'ne. — Avery flourishing Greek city, 
the capital of the district of northern Libya, on 
the Mediterranean coast west of Egypt. In 
the time of the apostles, Crete and Cyrene 
were joined together in one Roman province. 
There were many Jews in this city, and one 
of the synagogues in Jerusalem belonged to 
them. 

Dal-ma'ti-a. — A mountainous district 
on the eastern coast of the Adriatic Sea. It 
was included in the Roman province of 
Illyricum. 

Ra-mas'eus. — One of the oldest cities in 
the world, situated 133 miles N. E. of Jerusa- 
lem, and about 50 miles east of the Mediter- 
ranean Sea. It has always been the most 
important city of Syria. Around it is a fertile 
plain of so great beauty that the city is called 
the " eye of the desert." In the time of Paul 
there were many Jews here. It was for a time 
governed by Aretas (2 Cor. 11:32), an 
Arabian prince who held his kingdom under 
the Romans. It has now a population of 
nearly 150,000, most of whom are Mohamme- 
dans. 

De'mas. — A companion of Paul during 
his first Roman imprisonment, mentioned in 
Col. 4: 14, and Philemon, vs. 24. He was a 
Gentile Christian, and perhaps a resident of 
Thessalonica. His name occurs without any 
endearing epithet, a fact which suggests that 
Paul had already discerned in him the moral 
weakness that appeared during Paul's second 
imprisonment at Rome (2 Tim. 4: 10). 

Der'be. — A frontier city of considerable 




importance in the southeastern part of the 

province of Galatia, and in the district of 

Lycaonia, just north of the 

boundary of Cilicia. Its site 

has not been determined with 

certainty, but is probably to 

be found at the modern Gude- 

lissin. 

Di-aii'a. — The name of the 
goddess worshiped by the Ephe- 
sians, and by other Asiatic 
peoples. This Diana, or Arte- 
mis, must be distinguished from 
the Artemis of the Greeks, the 
goddess of the hunt. The 
Ephesian Diana was worshiped 
as the goddess of the productive 
and nutritive powers of nature. 
The image of the goddess in 
the temple at Ephesus was sup- 
posed to have fallen from the 
skies. 

Di-ot 're-ph.es. — Condemned for his am- 
bition and bold disregard of apostolic authority 
(3 Jo., vss. 9, 10) . He was apparently a mem- 
ber, or perhaps the head, of the unknown 
church to which Gaius belonged. 

Dru-sil'la. — The youngest of the three 
daughters of Herod Agrippa I. She was 
married to Aziz, king of Emesa, who for her 
sake had become a Jewish proselyte. Her 
extraordinary beauty made a deep impres- 
sion on Felix, aud he succeeded in enticing 
her to desert her husband and live with him- 
self. She was about 18 years of age when 
Paul appeared before her (Acts 24: 24). 

E'gypt. — The well-known country in 
northeastern Africa along the banks of the 
River Nile, and west of the Red Sea. Its 
history probably covers fifty centuries B.C. ; 
and until its conquest by Cambyses 525 B.C., it 
was a most powerful nation. In the first cen- 
tury of the Christian era it was a dependent 
Roman province, renowned chiefly for the city 
of Alexandria, which had become a great 
center of learning. 

E'lam-ites. — Inhabitants of the ancient 
territory of Elam, lying south of Media, and 
east of Babylonia and the Tigris River. In 
the time of Daniel it was a province of Baby- 
lonia; later it was merged into the empire of 
Persia, and its chief city, Susa (or Shushan), 
was made the capital (Dan. 8:2). The Elam- 
ites appear to have kept their nationality very 
remarkably, for in a.d. 30 they appear as 
speaking a distinct language of their own. 

E 'noch. — The son of Jared, and the father 
of Methuselah (Gen. 5: 18-24). An extensive 
volume, written in his name, possesses interest 
not only because it is a most important survival 
of that large mass of Jewish apocalyptic litera- 
ture of which Daniel in the Old Testament and 
Revelation in the New are familiar examples, 
but because it is referred to in the New Testa- 
ment. Jude not only derives from it certain 
traditions concerning the angels (vs. 6, cf. 
Enoch 22:4), but quotes a striking prophecy 
(vss. 14, 15, cf. Enoch 1 19). The book was 
widely circulated in the early Christian centu- 
ries, but was long supposed to be lost until sev-i 






Appendix : Bible Dictionary. 



eral copies of an Ethiopic translation were dis- 
covered in Abyssinia in 1773. A Greek version 
of a portion of it has recently been discovered. 
Ep 'a-phras. — A leader, if not the founder, 
of the church in Colosse, who, though called 
by Paul " my fellow-prisoner" (Philemon, vs. 
23), was probably a voluntary companion in 
his confinement. Possibly he had also been 
instrumental in founding the churches in La- 
odicea and Hierapolis. 

E-paph-ro-di'tus. — A Philippian Chris- 
tian sent with contributions to Paul in Rome. 
On his return to Philippi he carried Paul's 
epistle to the Philippians {cf. Phil. 2: 25; 4: 
18). He is thought by some to be identical 
with Epaphras (Col. 1:7; 4: 12), but this is 
improbable. That he was Paul's amanuensis 
is only a conjecture, since the postscript (in 
the A. V.) in which this is stated is unques- 
tionably a later addition. 

E-phe'sians. — Inhabitants of Ephesus. 
They were chiefly of Greek descent, but had 
been molded by Oriental influences far more 
than by those of Greece and Rome. The 
temple of the Ephesian Diana brought to- 
gether under its protection the worst elements 
of the Asiatic peoples. The Romans encour- 
aged the people in lives of lust and wantonness, 
by providing them with subsidies and letting 
them live v/ithout interference. ' ' Ephesus was 
preeminently the city of astrology, sorcery, 
incantations, amulets, exorcisms, and every 
form of magical imposture." — Farrar. 

EphVe-sus. — A renowned city situated in 
the center of the western coast of Asia Minor, 
on the /Egean Sea. It was the capital of the 
Roman province 
of Asia, and in 
the time of Paul 
was of nearly 
equal importance 
with Corinth as a 
commercial cen- 
ter. Its greatest 
fame came from 
its worship of the 
Asiatic Diana, 
whose temple, 
425 feet long by 
Ancient Coin, with Tempie 220 feet wide, was 
and Image of Diana. " one of th e most 

celebrated shrines 
of the ancient world." It was a " free city " 
(see " Athens"). 

Ep-i-cu-re'an. — A disciple of Epicurus, 
a Greek philosopher living from 271 to 242 B.C. 
He taught that true pleasure, tested by expe- 
rience rather than reason, was the end to be 
aimed at in life, and that the ultimate pleasure 
was freedom from disturbance. He believed in 
natural causes for all phenomena, and resisted 
the idea of any supernatural interference in 
nature. Epicurism prepared the way for Chris- 
tianity by weakening the hold of polytheism 
and maintaining the claims of the body to con- 
sideration as a necessary part of man's nature 
as well as the soul. In Paul's time, however, 
this philosophy had led many of its disciples 
into the grossest sensuality 
E-ras'tus. — One of P 




'aul's companions in 



Ephesus (Acts ig : 22) , probably the same who, 
on Paul's fourth missionary journey, was left 
by him at Corinth (2 Tim. 4:20). It is not 
probable, however, that he is to be. identified 
with the Corinthian city treasurer of the same 
name (Rom. 16: 23). 

E-thi-o 'pi-a. — The country called by the 
Hebrews " Cush," lying south of Egypt, and 
including the modern Nubia and northern 
Abyssinia. There was constant commercial 
intercourse between the Ethiopians and the 
Hebrews. Although Ethiopia and Egypt were 
in their early history often united under one 
king, yet after Egypt became subject to Rome, 
Ethiopia still remained comparatively inde- 
pendent, and was able to resist successfully the 
Roman arms. 

Eu-bu'lus. — Mentioned only in 2 Tim. 
4: 21. He was a Christian at Rome. 

Fair Ha'vens. — An open harbor on the 
south shore of the island of Crete. 

Fe'lix. — A Roman governor of Judea, 
appointed in a.d. 53 by the emperor Claudius. 
He and his brother Pallas were originally 
slaves in Rome, but succeeded in obtaining the 
imperial favor. Felix ruled in Samaria and 
Judea for about eight years. Although he 
succeeded in putting down many of the 
brigands that invested the country, he was 
guilty of employing hired assassins to murder 
the high priest, Jonathan, who had reproved 
him for his crimes. Tacitus says of him: 
" He had the soul of a slave with the power of 
a sovereign, and he exercised his power in all 
manner of cruelty and lust." He was hated by 
the Jews over whom he ruled. 

Fes'tus. — The successor of Felix as 
governor of Judea. He was appointed by the 
emperor Nero in a.d. 60, but died after ruling 
less than two years. He was a much better 
ruler than Felix. 

Ga'ius (the Greek form of the Latin 
Caizis). — Four apparently distinct persons 
bearing this name are mentioned in the New 
Testament, viz., Gaius of Macedonia (Acts 19: 
29), Gaius of Derbe (Acts 20: 4), Gaius of 
Corinth (1 Cor. 1: 14), who extended hospi- 
tality to Paul (Rom. 16: 23), and Gaius, a con- 
vert of the apostle John (3 Jo., vs. 1). Noth- 
ing authentic is known concerning any of 
them beyond the notices coupled with their 
names. 

Ga-la'ti-a. — -In an ethnographical sense 
this term denoted a limited area in central Asia 
Minor, which took its name from certain tribes 
of Gauls who crossed from western Europe 
into Asia Minor, 278 B.C., and having for a 
time overrun most of the peninsula were after- 
wards confined within a comparatively small 
territory. From 189 B.C. Galatia was ruled by 
its native kings though subject to the Romans. 
At the death of Amyntas, 25 B.C., his kingdom, 
of which Galatia was the nucleus, became a 
Roman province. This province was enlarged 
so that in 63 to 40 B.C. it included the original 
Galatia, Lycaonia, Isaurica, and parts of 
Pisidia, Phrygia, Paphlygonia, and Pontus. 
It has been commonly supposed, especially 
among English and American scholars, that 
the Galatian churches were in Galatia proper 



Ixxi 



Appendix : Bible Dictionary. 



(North Galatia as it is sometimes called), their 
precise location being unknown. But if the 
term Galatia in Gal. i : 2 refers to the Roman 
province of that name, and if Acts 16: 6 and 
18: 23 refer to a journey through the southern 
part of the province of Galatia, the Galatian 
churches would be those planted by Paul 
in Antioch of Pisidia, Iconium, Lystra, and 
Derbe. The question has recently been 
freshly investigated, and this latter view now 
appears more probable than the former (see 
Remark 8, Lesson 18, Appendix). 

Gal'i-lee — The most northern of the 
three provinces of Palestine in the time of 
Christ. Josephus describes it as a very fertile 
region, abounding in fruit and forest trees, and 
densely populated. Although the people were 
more frank and simple than their Judean kins- 
men, they were thoroughly Jewish, intensely 
patriotic, independent, and yet with a great 
respect for law and order. 

Gal/li-o. — The Roman proconsul of 
Achaia in a.d. 53, and elder brother of Seneca, 
the philosopher. " He was the very flower of 
pagan courtesy and pagan culture, a Roman 
with all a Roman's dignity and seriousness, 
and yet with all the grace and versatility of a 
polished Greek." — Farrar. 

Ga-rna'li-el. — A Pharisee and renowned 
teacher of the law in Jerusalem, at whose feet 
Paul sat when a youth as a pupil (Acts 22: 3). 
He was a grandson of the famous Hillel. He 
is said to have had great influence in the San- 
hedrin, and to have died 18 years before the 
destruction of Jerusalem. He appears in the 
Acts as " a humane, thoughtful, high-minded, 
and religious man." 

Ga'za. — A chief city of the ancient Philis- 
tine country, 50 miles S. W. of Jerusalem, on 
the coast. It was given by the emperor 
Augustus to Herod the Great, and afterwards 
annexed to Syria. 

Gen'tiles. — The New Testament trans- 
lation of the Greek word meaning " nations," 
and used by the Jews as a name for all foreign- 
ers. Paul uses the same word of Gentile 
Christians (Rom. n: 13; 15: 27, etc.). In the 
A. V. the word "Greeks" is several times 
loosely translated " Gentiles " (Jo. 7:35; 
Rom. 2: 9, 10; 3: 9, etc.). 

Grecian Jews (A. V., Grecians). — In 
the first century of the Christian era the Jewish 
people were divided by language into two 
classes : 

(1) Aramaean Jews, called "Hebrews" 
in Acts 6: 1, who lived chiefly in Palestine and 
in Babylon, and who retained the Aramaic lan- 
guage, and theold Hebrew ideas and customs. 

(2) Hellenists, called " Grecian Jews " in 
the R. V., and " Grecians " in the A." V. (Acts 
6:1; 9 : 29, and possibly n : 20) , that is, those 
Jews who, having lived in foreign lands, had 
adopted the Greek language. 

Religiously, the Hellenistic Jews were of 
two classes: (1) the conservatives, or those 
who had adopted the Greek language but not 
Greek ideas, e.g., Saul (Acts 26: 4, 5; Phil. 
3: 5); and (2) the liberals, or those who had 
adopted Greek ideas as well as the Greek lan- 
guage; such, probably, was Stephen. 

Ixxii 



Greece. — See " Achaia." 

Greek. — (1) A Greek by Nationality 
(Acts 18: 17, A. V.). 

(2) All Nations not Jews. In this wider 
sense the name embraces all who made the lan- 
guage, customs, and learning of the Greeks 
their own ; so that where " Greeks " are 
opposed to Jews, the primary reference is to a 
difference of religion and worship (Acts 14: 1; 
16: 1, 3; 18: 4, etc.). See Thayer's Lexi- 
con. 

Ha'ran. — A place in northwestern Meso- 
potamia to which Abraham migrated from his 
native home in Ur of Chaldea. 

He 'brews. — A name of very ancient and 
somewhat uncertain origin, given first to 
Abraham (Gen. 14: 13), and afterwards to the 
whole of his posterity. In Acts 6: 1 it means 
Aramaean Jews (see " Grecian Jews "). 

Her 'oil. — (1) Herod Antipas, referred 
to in Acts 4: 27; 13: 1. He was a son of 
Herod the Great, and tetrarch of Galilee from 
4 B.C. to a.d. 39. It was to him that Pilate 
sent Jesus for judgment (Luke 23: 6-12). 

(2) Herod Agrippa I, mentioned in Acts, 
ch. 12, was the grandson of Herod the Great. 
He was brought up in Rome, and on the acces- 
sion of Caligula to the throne (a.d. 37) was 
given rule over the districts previously held by 
Philip and Lysanias (Luke 3:1). When Clau- 
dius became emperor (a.d. 41) he gave Herod 
rule over all the rest of Palestine, making his 
kingdom even greater in extent than that of 
Herod the Great (see " Claudius ") . 

(3) Herod Agrippa II. — See " Agrippa." 
Hi-e-rap'o-lis. — A town situated a little 

more than 5 miles north of Laodicea in the 
Lycus valley. Its modern name is Pambuk- 
Kalesi. 

I-co 'ni-um . — A celebrated city of Phrygia 
located at the S. W. extremity of the central 
table-lands of Asia Minor, and at the intersec- 
tion of several important Roman roads. Its 
situation was most favorable for Paul's mis- 
sionary enterprises. For administrative pur- 
poses it was united with Lycaonia, and hence 
it is generally spoken of as a city of that dis- 
trict; nevertheless the Iconians continued to 
call themselves Phrygians. That they distin- 
guished themselves from their Lycaonian 
neighbors is accurately implied by Luke in 
Acts 14:6. The modern town, Konieh, 
on the same site, is a place of considerable 
size. 

Il-lyr'i-cum. — An extensive district on 
the eastern coast of the Adriatic Sea. After 
its conquest by the Romans in 168 B.C. its bar- 
barous and warlike tribes gradually accepted 
the Roman civilization. 

Is'ra-el. — The name first given to Jacob 
after his wrestling with the angel (Gen. 32 : 28) ; 
and afterwards applied to all his descendants, 
that is, to the Hebrew people. In a figurative 
sense all true believers are called " Israel " 
(Gal. 6: 16, cf. Rom. 9:6). 

Is'ra-el-ite. —A descendant of Israel or 
Jacob; that is, a Hebrew. This was the name 
which the Hebrew people used for one an- 
other. 

It'a-ly. — The great peninsula which 



Appendix : Bible Dictionary. 



stretches from the Alps to the Straits of 
Messina. 

James. — (1) The Son ofZebedee, brother 
of John, and with him called to be among the 
twelve apostles. He was admitted with Peter 
and John into the closest intimacy with Jesus. 
Evidently he was a prominent leader in Jerusa- 
lem after Jesus' death, for he was the first one 
seized and killed by Herod Agrippa I, in his 
persecution of the Christians (Acts 12: i, 2). 

(2) The Son of Alpheeus, and one of the 
twelve apostles. He is also called " James the 
less." His mother is thought by some to have 
been the sister of Mary the mother of Jesus 
(cf. Jo. 19: 25). 

(3) The Brother of Jesus (Mt. 13:55; 
Mk. 6: 3). Thought by some to be the son of 
Joseph and Mary, hence younger than Jesus; 
by others the son of Joseph by a previous 
marriage, hence older than Jesus; by yet 
others he is identified with James the son of 
Alphaeus, and made the cousin of Jesus. This 
last is the least likely. After the ascension he 
became the leader of the church in Jerusalem 
until his death in a.d. 62 or 63. He is often 
referred to as having a position of authority 
(cj. Acts 12: 17; 15:136^; 21:18; Gal. 1:19). 
He was the author of the New Testament 
epistle which bears his name. 

Je-ru'sa-lem {city of Salim, i.e., of the 
god of peace) . — The chief city of Palestine, 
situated in the mountainous region of Judea, 
18 miles west of the point where the Jordan 
flows into the Dead Sea. David founded it 
about a citadel which he captured from the 
native Canaanites, and Solomon built its first 
great temple. Though repeatedly captured by 
enemies and more than once laid in ruins, it 
has never ceased to be in some sense the reli- 
gious center of the Hebrew people. Its popula- 
tion in the first century of our era has been 
estimated at about 100,000; it was a great 
business center as well as the seat of the Jewish 
religion and learning. In a.d, 70 it was de- 
stroyed by the Romans. The present city is 
occupied chiefly by Moslems. 

Jews (contracted from Judeans). — The 
name which arose after the exile for all the 
Hebrew people. 

John. — (1) The Beloved Disciple (Jo. 13 : 
23; 21: 7, 20). He was a Galilean fisherman, 
son of Zebedee, and brother of the James who 
was put to death by Herod Agrippa I. After 
Christ's death, he came to be regarded as one 
of the "pillars" of the church in Jerusalem 
(Gal. 2:9). It seems probable that -his ban- 
ishment to Patmos, during which he wrote the 
Revelation, occurred about a.d. 68, under the 
emperor Nero. After this he is supposed to 
have gone to Ephesus, where he had the gen- 
eral oversight of the churches in Asia Minor 
until his death about a.d. 100. His gospel 
and epistles were written during the latter 
part of his life. 

(2) John Mark. See " Mark." 

Jop'pa. — An ancient seaport of southern 
Palestine nearly 40 miles from Jerusalem. It 
carried on a flourishing trade. 

Jo'seph (A. V., Joses").— (1) Another 
Name for Barnabas (jw.s.). 



(2) Joseph, Called Barf s'ab-has. He was 
surnamed Justus. One of the disciples of 
Jesus, who, though not numbered among the 
Twelve, had attended him from his baptism 
and had been a witness of his resurrection. 
Eusebius reports that he was one of the 
Seventy. Aside from the facts recorded in 
Acts 1: 21-26 nothing is known of him. 

Jo'ses. — See " Joseph (1)." 

Ju'das. — (1) Judas of Galilee. A no- 
torious Jewish enthusiast, who taught that it 
was unlawful to pay tribute to Caesar, and who 
at the time of the census in A.D. 6 excited a 
revolt in Galilee. 

(3) Judas, Son (A. V., " brother ") of 
James. So called in Lu. 6: 16 and Acts 1: 
13; but Thaddaeus in Mt. 10: 3 and Mk. 3: 18. 
He was one of the Twelve. Beyond his name 
little is known of him. Untrustworthy tradi- 
tions report him as having preached in Edessa, 
and suffered martyrdom in Phoenicia. 

. (3) Judas, One of our Lord's " Breth- 
ren." See " Jude." 

Jude, or Ju'das. — Mentioned by Mat- 
thew (13: 55) as one of the four "brethren" 
of our Lord. At first no one of them believed 
in Jesus (Jo. 7: 5), but they were convinced 
by his resurrection (Acts 1:14). Paul refers 
to them as married (r Cor. 9:5). Jude identi- 
fies himself in his epistle as the brother of 
James, doubtless the leader of the church in 
Jerusalem. Tradition speaks of him as "a 
very religious man " whose reverence for Jesus 
led him to speak of himself as his " servant" 
rather than brother. 

Ju-de'a. — The most southern of the three 
divisions of western Palestine in New Testa- 
ment times. Its northern boundary was about 
25 miles north of Jerusalem. In the Acts the 
name is commonly applied to all of Palestine; 
and in Mt. 19:1 with the addition "beyond 
the Jordan " it is used of territory east of the 
Jordan. From a.d. 6 until the breaking out 
of the Judeo-Roman war in a.d. 66, except 
four years, 41-44, under Herod Agrippa I, it 
constituted with Samaria a Roman province, 
and was governed by a Roman procurator 
whose headquarters were at Caesarea. 

Ju/pi-ter. — The Latin name used in Acts 
14: 12 for the Olympian Zeus, the national god 
of the Greeks, and the chief of all the gods. 

lia-od-i-ce'a. — A town of considerable 
importance, about seven miles west of Colosse, 
in the southeastern portion of the province of 
Asia. From Rev. 3:17 it is inferred that it 
was a place of great wealth. During the reign 
of Tiberius, Laodicea, as well as its closely 
adjoining cities of Colosse and Hierapolis, was 
in great part destroyed by an earthquake, but 
the energy of its inhabitants soon restored it to 
its former prosperity. Plentiful ruins of its an- 
cient structures still remain close by the modern 
village of Gonj'eli. 

ILa-se'a. — An ancient city of Crete, the 
ruins of which have been discovered five miles 
to the east of Fair Havens on the south shore 
of the island. 

Le'vite. — A member of the tribe of Levi, 
which was set apart to the service of the temple. 
The word usually applied only to those mem« 



Ixxiii 



Appendix : Bible Dictionary. 



bers of the tribe who, not being descended 
from Aaron, were not priests, but were charged 
with the more menial duties connected with the 
temple. In the time of Christ the number of 
the Levites had greatly decreased. 

L,ib r er-tines. — Roman Jews, whose 
fathers had been taken captive by Pompey in 
63 B.C., and afterwards set free. Although 
they lived in Rome they maintained a syna- 
gogue of their own at Jerusalem. They are 
to be distinguished from the freeborn Jews 
who had gone to Rome to live. 

ILib'ya. — A large region of northern 
Africa, west of Egypt. See " Cyrene." 

I/i'nxis. — One of the Christians in Rome 
who sent a greeting to Timothy in Paul's 
second letter to him (4: 21). In view of the 
unanimous testimony of the early church, there 
can be little doubt that the Linus mentioned by 
Paul is to be identified with the Linus who be- 
came the first bishop of Rome. 

I/uke. — A companion of Paul, called by 
him "the beloved physician" (Col. 4:14). 
He is generally supposed to have been a Gen- 
tile convert of Christianity, and was undoubt- 
edly the author of the third gospel and of the 
book of Acts. He first appears, not by name, 
but implied by the use of the pronoun " we" 
(Acts 16: n), when Paul sailed from Troas to 
Macedonia on his second missionary journey. 
Thenceforth he was with Paul much of the 
time down to the end of the apostle's life. 

L.ye-a-0'Di-a. — A district of Asia Minor, 
north of Pamphylia, and between Cappadocia 
on the east and Phrygia on the west. About 
63 B.C. the tetrarchy of Lycaonia was formed, 
containing fourteen cities, with Iconium as the 
capital ; but afterwards it fell into the hands of 
king Amyntas (see " Galatia"), at whose death 
it became a part of the Roman province of 
Galatia. Its inhabitants spoke a dialect o£ 
which no trace now remains. 

Iiy'ci-a. — A small Roman province in 
southwestern Asia Minor. 

ILyd'da. — A large town about ten miles 
S. E. of Joppa. 

Liys'i-as. — This was the Greek name of the 
chiliarch (commander of a thousand men) who 
rescued Paul from the mob in Jerusalem. On 
purchasing his Roman citizenship, he was sur- 
named Claudius. The impression of his char- 
acter, made by his treatment of Paul, is on the 
whole favorable. 

Lrys'tra. — A city of Lycaonia, about 25 
miles S. S. W. from Iconium, situated on a 
steep hill in the center of a valley a mile north 
of the modern village of Khatyn Serai. Few 
traces of it remain; but in the first century it 
was an important fortified city, and was made 
a colony (w. s.) by Augustus, who also con- 
nected it with Antioch of Pisidia by means of a 
"royal road." It was therefore a stronghold 
of Roman civilization which Paul, with his 
usual wisdom, made a center of his own work. 

Mac-e-do'ni-a. — The Roman province 
of this name covered in Paul's time the Grecian 
peninsula north of Achaia, including Thessaly 
(but not Epirus) and extending to the Adriatic 
Sea on the west and to Thrace on the east. 
Across the province, ran the great Roman 

Ix. 



military road, the Via Egnatia, passing 
through Philippi and Thessalonica. 

Mark (or John Mark, Acts 12: 12). — 
A young man in Jerusalem who joined Saul 
and Barnabas on their return to Antioch 
after their visit to relieve the famine sufferers 
(Acts 12: 25), and accompanied them as far as 
Perga on their first missionary journey (Acts 
13: 13). He was a cousin of Barnabas (Col. 
4: 10), and went with him on his second mis- 
sionary journey after he separated from Paul. 
He was with Paul again during his first Roman 
imprisonment (Philemon, vs. 24) and still later 
was with Peter in Babylon (1 Pet. 5 : 13) , or in 
Rome, if Babylon is here an allegorical name 
for Rome. It was perhaps still later that Paul 
desired him to come to Rome (2 Tim. 4: n). 
In this latter city it is not improbable that 
he wrote his gospel. His Hebrew name was 
John, by which he is often designated in Acts. 

Market of Ap'pi-us (A. V., " Appii 
forum"). — A station 43 miles from Rome 
on the Appian Way, the road built by Appius 
Claudius 312 B.C. from Rome to Capua and 
thence to Brundisium. 

Mat'theTr, or Le'vi. — A taxgatherer in 
Capernaum, whom Jesus called to be one of the 
Twelve. He was the author of the first gos- 
peh In the apostolic history his name appears 
only in Acts 1 : 13. An unreliable tradition 
represents him as preaching the gospel 15 
years in Judea, and afterwards among the Par- 
thians, Medes, and Persians. 

Mat-thiVas. — Chosen an apostle in place 
of Judas. He had been a constant attendant 
of Christ during his ministry. 

Medes. — The inhabitants of Media, the 
kingdom S. W. of the Caspian Sea, and east 
of Assyria. Media was conquered by the Per- 
sian king Cyrus in 558 B.C., and afterwards 
was incorporated into the kingdom of Persia. 

Mel/i-ta. — Now known as Malta. This 
is the largest of a group of five islands lying 
55 to 60 miles south of Sicily. It is about 17 
miles long by 9 broad. " On the west and 
south the cliffs rise sheer from the sea to a 
height of 300 to 400 feet; on the north the 
rock in many places shelves to the water's 
edge, though the harbor of Valetta and the 
rocks where the apostle Paul was wrecked, are 
an exception to this." 

Mer'cu-ry (A. V., Mercurius). — The 
Mercury mentioned in Acts 14:12 was the 
Greek deity, Hermes. He is spoken of as the 
herald of Zeus and the other gods; also as an 
eloquent orator and the inventor of letters, 
music, and the arts. The Roman god Mer- 
cury was the god of commerce and bargains. 

Mes-o-po-ta'mi-a. — The region in Asia 
Minor lying between the Euphrates and Tigris 
Rivers, and extending from the Taurus Moun- 
tains almost to the Persian Gulf. This terri- 
tory was ruled by Assyria, then by the Medes 
and Babylonians, and finally by Persia. Many 
Jews had gone there to live. 

Mid'i-an, The Land of. — The terri- 
tory inhabited by the Midianites. It was sit- 
uated in the northwestern part of the Arabian 
Peninsula, and reached to the borders of 
Palestine. 

xiv 



Appendix : Bible Dictionary. 



Mi-le'tus. — A town about 30 miles south 
of Ephesus, on the seacoast of Asia Minor. 
In Paul's day it was a comparatively insignifi- 
cant place, but 500 years earlier it was the most 
flourishing city of the Ionian Greeks. 

Mit-y-le'ne. — The chief town of the 
island of Lesbos, situated on its eastern shore. 
It was a free city, and was noted for its fine 
buildings. It has had an uninterrupted history 
until the present time; and is now called 
Castro. 

Mo 'loch. — An Amorite god thought to be 
related to the sun-god Baal, Moloch repre- 
senting the fierce, destructive power of the 
solar heat, and Baal its life-giving energy. 

My'ra. — A wealthy seaport of Lycia, on 
the Mediterranean coast. The site is remark- 
able for the magnificent ruins that still remain. 
Ships from Alexandria for Rome frequently 
availed themselves of the harbors and currents 
along this coast. 

My'si-a. — In the time of Paul this was 
the northwestern district of the province of 
Asia. It bordered on the Propontis, or Sea of 
Marmora, and the ./Egean Sea. 

Naz'a-reth. — The small town in southern 
Galilee where Jesus passed the first 30 years of 
his life. It is situated in a beautiful region. 
At present the town has a population of about 
5,000. 

Ne-ap'o-lis. — A maritime city of Mace- 
donia. It was about ten miles from the inland 
city Philippi, of which place it was evidently 
the port. 

Ni-ca'nor. — One of the Seven appointed 
to oversee the distribution of the common fund 
I, Acts 6: 3-5). According to tradition he was 
one of the Seventy, and died in the persecution 
that followed the martyrdom of Stephen. 

Ni-co-la'i-tans. — A sect that sprang 
up among the Christians of Asia Minor (Rev. 
2: 6, 15), and that upheld the liberty of eating 
things sacrificed to idols, and of living in licen- 
tiousness. In the practices of the heathen the 
two were closely united, and therefore both 
were included in things prohibited by the 
council in Jerusalem (Acts 15: 29). The 
deacon Nicolas (Acts 6:5) is said to have 
been its founder, but this is very doubtful. 

Nic'o-las. — A native of Antioch, and a 
proselyte to Judaism. He was one of the 
Seven appointed to " serve tables." Accord- 
ing to a trustworthy report he was himself a 
chaste man; but he is nevertheless by another 
and less accurate tradition charged with origi- 
nating the immoral sect of the Nicolaitans 
(Rev. 2:6). 

Ni-cop'o-lis. — The city at which Paul on 
his fourth missionary journey intended to pass 
the winter. In the absence of more definite 
information, it is impossible to say with cer- 
tainty which one of the several cities in Asia, 
Africa and Europe bearing this name is 
meant. From what is known of Paul's move- 
ments after his release from the first Roman 
imprisonment, it is highly probable, however, 
that the Nicopolis referred to is the celebrated 
city founded by Augustus on the western 
coast of _ Epirus. It has been supposed that 
since this was a Roman colony, it may have 



been here that Paul was arrested, and from 
here that he was sent a second time as a pris- 
oner to Rome. 

Nym'phas. — A distinguished Colossian 
Christian in whose house the church met (Col. 
4: 15). The Greek text at this point is uncer- 
tain, and does not enable us to say whether the 
person spoken of was man or woman. 

Ol'i-vet. — A name given in Acts 1: 12 to 
the Mount of Olives. This was a ridge on the 
eastern side of Jerusalem, and separated from 
it by the valley of the Kidron. Its general 
elevation is about 3,000 feet. There are four 
peaks, the principal one being the so-called 
Mount of the Ascension, directly to the east of 
the city ; it is supposed that Christ's ascension 
took place from some point on the eastern slope 
of this mountain. 

O-nes'i-mus. — A slave, probably of Phry- 
gian birth, who had run away from Philemon. 
Beyond the expression in Paul's letter to Phile- 
mon, "if he hath wronged thee at all, or 
oweth thee aught," there is no evidence that he 
had been guilty of crime, or had run away to 
escape punishment. He belonged in Colosse 
(Col. 4:9). See " Philemon." 

On-e-siph/o-rxis. — A large-hearted Ephe- 
sian Christian whose noble courage and gen- 
erosity in Paul's behalf during the second 
Roman imprisonment is gratefully acknowl- 
edged in 2 Tim. 1: 16-18; 4: 19. 

Pam-phyl 'i-a. — A small Roman province 
on the southern coast of Asia Minor, nearly 
opposite the island of Cyprus. 

Pa'phos. — A town at the west end of the 
island of Cyprus, and the center of the profli- 
gate worship of Aphrodite. 

Par'me-nas. — Mentioned only in con- 
nection with the distribution of the common 
fund (Acts 6:5). According to tradition he 
suffered martyrdom at Philippi. 

Par'thi-ans. — Inhabitants of the region 
S. E. of the Caspian Sea and east of Media. 
The Parthian kingdom flourished from 256 B.C. 
to a.d. 226, when it succumbed to the power of 
Persia. 

Pat'a-ra. — A seaport of some note on the 
southwestern coast of Asia Minor, situated 
some 35 to 40 miles west of Myra, in the 
province of Lycia. 

Pat'mos. — An island in the eastern part 
of the iEgean Sea, 10 miles long and 6 wide, 
but, owing to the winding character of the 
coast, having about 37 miles of shore. It is 
hilly, of volcanic origin, rugged and bare. At 
one time it was covered by forests, but now 
only a few trees remain. In ancient times it 
appears to have contained a population of 
12,000 to 13,000. In the middle ages the island 
was deserted, but at present it numbers about 
4,000 Greek inhabitants, peaceable and indus- 
trious, mostly fishermen, whose poverty has 
been their best defense against the rapacity of 
external oppressors. The chief, if not only, 
interest that attaches to the island arises from 
its connection with the banishment of the 
apostle John. 

Paul. — The apostle whose Hebrew name 
was Saul. He was born in Tarsus of Cilicia, 
of Jewish parents. His father, though a Phari* 

Ixxv 



Appendix : Bible Dictionary. 



see, was a Roman citizen, which may account 
for his Roman name. In the Acts the name 
"Paul" is first used in connection with the 
narrative of the apostle's visit to Cyprus. See 
" Saul." 

Per'ga. — An important city of Pamphylia 
on the river Cestros, about 12 miles from the 
sea. It was celebrated for its temple of Arte- 
mis (see " Diana"). 

Per'ga-mum (A. V., Per'ga-mos). 
— An ancient and magnificent city of Mysia 
and capital of a kingdom which in 133 B.C. 
was bequeathed to the Romans, who erected 
it into a province under the name of Asia. 
Pergamum continued to retain much of its 
former splendor, and ranked with Ephesus and 
Smyrna as one of the three chief cities of the 
province. Under the Romans it became cele- 
brated for the worship of ^Esculapius, whose 
priests were consulted by invalids from all 
parts of the country. It contained so many 
heathen temples that it is aptly described 
in Rev. 2: 13 as containing " Satan's 
throne." 

Pe'ter. — The Greek translation of the 
Aramaic name Cephas {rock), given by Jesus 
to the Galilean fisherman Simon, when he first 
met him with his brother Andrew on the banks 
of the Jordan (Jo. 1:41, 42). He "comes 
before us as a sharply defined type of the Gali- 
leans, well-intentioned, trustworthy, independ- 
ent, and courageous, but also susceptible to 
new impressions, fond of innovations, and by 
nature disposed to changes according to fancy." 
Although he baptized the Gentile Cornelius 
after receiving the vision from heaven, yet he 
was afterwards severely rebuked by Paul for 
his exclusive attitude toward the Gentile 
Christians (Gal. 2: u-14). His first epistle 
shows that the lesson of the universality of the 
gospel was finally learned. According to tradi- 
tion he died a martyr at Rome under Nero. 
The papal fiction of a 25 years' residence in 
Rome (a.d. 42-67) as founder and first 
bishop of the Roman church is contradicted 
by the notices in the book of Acts, and is 
unsupported by any credible tradition. See 
" Simon." 

Phar'i-sees. — A sect or party of the Jews 
first mentioned by this name in the days of 
John Hyrcanus (135-105 B.C.), but represent- 
ing a tendency dating from the days of Ezra 
and Nehemiah. It was composed of those 
pious Jews who were especially exact about 
the interpretation and observance of the Old 
Testament ceremonial law. They opposed all 
the innovations of the Greek religion and 
learning, and about 6,000 of them refused to 
take the oath of allegiance to Herod the Great. 
At the same time their main purpose was to 
keep, not only the written law, but the innumer- 
able traditional interpretations of the scribes 
which had accumulated for centuries, and for 
which they came at length to have more regard 
than for the law itself (Mk. 7:6-9). Christ 
rebuked them most severely for the variance 
between their teaching and their practice, and 
for their nullifying the law of God by their 
traditions. They represented a religious system 
carried out to a most burdensome minuteness, 



but were nevertheless held in great esteem by 
the masses of the people. 

Phe-ni'ce. - See " Phoenicia," and" Phoe- 
nix." 

Phil-a-del/phi-a. — A city in the cen- 
tral part of the province of Asia, founded about 
200 B.C. It was situated 25 to 30 miles S. E. 
of Sardis, on elevated ground, commanding a 
view of the extensive and fertile plain of the 
river Hermus. The site is occupied by the 
modern Turkish city of Ala-Shehr, which has 
a population of about 18,000. 

Phi-le'mon. — From the epistle to Phile- 
mon it appears that he had been converted 
under Paul's ministry, perhaps at Ephesus. 
He seems to have been a man of noble charac- 
ter, possessed of considerable property and 
influence. Between him and Paul a close 
friendship had sprung up. It is nowhere 
directly stated that he was a resident of Colosse 
in Phrygia, but this may be inferred from the 
fact that Philemon and Archippus are saluted 
together (Philemon vss. 1, 2), and hence, as 
Archippus was an officer in the church at 
Colosse (Col. 4: 17), Philemon must have been 
a Colossian, and Onesimus, his slave, a 
Colossian also. 

Phil'ip.— (1) The Apostle. A native of 
Bethsaida, and one of the Twelve, who is 
prominently mentioned in connection with 
Christ's ministry, but disappears after the 
mention of his name in Acts 1: 13. There is 
a not wholly groundless tradition that he 
resided in Asia Minor. 

(2) The Evangelist. One of the Seven 
chosen to see to the impartial distribution of 
the common fund. Next to Stephen he seems 
to have been the most distinguished among 
them. After Stephen's martyrdom the gospel 
was carried by him to Samaria (Acts 8: 5-8), 
where a great revival occurred; to the Ethio- 
pian eunuch, who was converted and baptized 
(vss. 26-39) ; and to Azotus and other cities 
(vs. 40). He seems to have made Csesarea the 
center of his -Activity, where, with his four 
daughters, he entertained Paul on his way to 
visit Jerusalem for the last time (Acts 21 : 8, 9). 

Phi-lip 'pi. — A city of southeastern Mace- 
donia about 10 miles from the coast. It was 
originally built by Philip I of Macedonia. The 
city which Paul visited was a Roman colony 
(see " Colony "), built by Augustus on almost 
the same site as the ancient city. Around it 
was a most fertile plain, and near by were 
gold mines originally worked by Phoenicians. 
It is described by Luke (Acts 16: 12) as " first" 
(z. <?., the leading) city, not of Macedonia, 
but of that one of the four " districts " of the 
Roman province of Macedonia in which it was 
situated. 

Phce-ni'ci-a (A. V., " Phenice," Acts 
11:19; 15:3). — A tract of the province of 
Syria, extending along the Mediterranean 
coast northward from Mount Carmel for about 
140 miles. In width it varied from 10 to 15 
miles. Its two cities Tyre and Sidon were 
world-renowned. 

Phoe'iiix (A. V., "Phenice," Acts 
27: 12). — A town and harbor on the southern 
shore of Crete, 



Ixxvi 



Appendix ; Bible Dictionary, 



Phryg'i-a. — A territory in the western 
part of the interior of Asia Minor, originally 
inhabited by Phrygians. In the time of Paul's 
ministry the greater part of it belonged to the 
province of Asia and the remainder to that of 
Galatia. There was no distinct province of 
Phrygia until later. 

Pi 'late. — The Roman procurator, or 
governor, of Judea, from a.d. 26 to 36. His 
fear of Caesar's displeasure at any appearance 
of insurrection led him to deliver Jesus up to 
be crucified. 

Pi-sid'i-a. — A district of Asia Minor to 
the north of Pamphylia. The larger portion 
of this district was included in the Roman 
province of Galatia. 

Pon'tus. — A region in northern Asia 
Minor which was included in the Roman prov- 
ince of Bithynia. See " Bithynia." 

Pris-cil'la. — The wife of Aquila, the 
tentmaker of Pontus, whom Paul found in 
Corinth. She is also called Prisca (1 Cor. 16: 

19, R- V.). 

Proch'o-rus. — One of the Seven ap- 
pointed to supervise the distribution of the 
common fund (Acts 6:5). Tradition affirms 
that he was consecrated bishop of Nicomedia 
by Peter. 

Ptol-e-ma'is. — The name given during 
the period of Roman power to the ancient city 
of Accho, situated on the coast of the Mediter- 
ranean Sea, about 30 miles north of Csesarea. 
The modern name is Akka, or Acre. 

Pub'li-us. — The name of the "chief" 
man of the island of Malta, who entertained 
Paul after the shipwreck. The word " chief" 
does not seem to have been a title of official 
rank, but rather to have designated Publius as 
the leading man of the island, whether by 
reason of his being magistrate or for some 
other reason. 

Pu'dens. — One of the Roman Christians 
who sent greetings to Timothy in Paul's second 
epistle to him (4: 21). The Roman poet, Mar- 
tial, living in Rome at the time of Paul's 
second imprisonment, speaks in one of his 
epigrams of a Pudens and a Claudia, husband 
and wife, then residents of Rome, who with 
some probability have been identified with the 
friends of Timothy mentioned by Paul. 

Pu-te'o-li. — A city of Italy, on the north- 
ern shore of the Bay of Naples. Near it were 
renowned mineral springs. Under the emper- 
ors it had a great commerce. 

Kem'phan. — A star-god worshiped by 
the Hebrews. The name is supposed by many 
scholars to stand for the planet Saturn. 

Rhe'gi-urn. — A town and promontory at 
the extremity of the toe of the Italian Penin- 
sula, opposite, and only six miles distant from, 
Messina in Sicily. 

Rhodes. — A celebrated island in the S. E. 

{)ortion of the iEgean Sea. It is 45 miles 
ong and 22 miles wide. The chief city is 
Rhodes, situated at the N. E. extremity of 
the island. 

Rome. — The renowned capital of the 
whole ancient world, situated in west-central 
Italy on the River Tiber, about 15 miles from 
the sea, In the time of Paul its population 



numbered probably 1,500,000, of which nearly 
one-half are thought to have been slaves. 

Sad'du-cees. — A party among the Jews, 
distinguished for birth, wealth and official 
position. They are thought by some to have 
been the posterity of the high priest Zadok, 
although they do not appear as a party before 
about 100 B.C. They were not averse to the 
progress of Greek literature and learning. 
They accepted the written law of Moses, but 
rejected totally the mass of Pharisaic tradition 
that had grown up around it. To this fact 
may be traced their disbelief in the resurrec- 
tion of the body, in future retribution, and in 
the existence of angels and spirits (Acts 23: 8), 
since, on their method of interpretation, they 
found no basis for these beliefs in the law. 
Being mainly politicians, they ceased to exist 
with the overthrow of the Jewish state. 

Sal'a-mis. — The largest city of Cyprus; 
it was situated on a good harbor at the eastern 
end of the island. There were in the city 
people of many nationalities, and a large 
number of Jews maintaining several syna- 
gogues. 

Sal-mo'ne. — The eastern extremity of 
the island of Crete. 

Sa-ma'ri-a. — (1) The Middle of the 
Three Divisions of Western Palestine hi the 
Time of Christ, extending from Mount Carmel 
and the plain of Esdraelon on the north to the 
ancient borders of the territory of Benjamin, 
about thirty miles to the south. It was very 
fertile and had a healthful climate. The Sa- 
maritans originated in the mixed race which 
sprang up in northern Israel after the fall of 
the kingdom of Israel, in 722 B.C., from the 
intermarriage of the heathen Assyrian colo- 
nists with the remnant of the Israelites left in 
the land. On account of this intermixture of 
heathen blood the Samaritans were despised 
by the Jews of Judea and Galilee. There are 
still about 150 Samaritans living in Nablus, 
near the site of the ancient Shechem. See 
" Judea." 

(2) A City in the Territory of the Sa- 
maritans , built originally by Omri (1 Ki. 16: 
24) . Augustus gave it to Herod the Great, who 
fortified and adorned it, and called it Sebaste 
from the Greek name of Augustus. It is 
mentioned in the New Testament only in 
Acts 8: 5. 

Sa'nios. — A lofty island in the ^Egean 
Sea, near the coast of Asia. 

Sam-o-thrace'. — A lofty and conspicu- 
ous island in the northeastern part of the 
./Egean Sea, 20 miles off the coast of Thrace. 
It had the privileges of a small free state. 

San'he-drin (or Sanhedrim). — The su- 
preme court of the Jews, consisting of 71 
members, from the three classes of elders, 
or heads of families, scribes, or teachers of 
the law, and priests. Every member was 
called a " ruler." The presiding officer was 
the high priest. The' place of meeting was in 
a chamber of the temple, until soon after A.D. 
30, when it was removed to a building outside. 
The Romans allowed the Sanhedrin to try all 
the more important cases. It could also pro- 
nounce a sentence of death, but could not 

a 



Appendix : Bible Dictionary. 



execute it without the consent of the Roman 
procurator. 

Sar'dis. — A city in the central region of 
the province of Asia, situated at the foot of 
Mt. Tmolus in the middle Hermus valley. 
It was the ancient residence of the Lydian 
kings, and a city of great luxury and magnifi- 
cence. A large trade of dyed woolen manu- 
factures was carried on in the city. Through 
it ran the Pactolus River, it was said over 
" golden sands "; but probably this was only 
a metaphor based on the extraordinary wealth 
of the city. Its site is now almost entirely 
deserted. 

Sar'on. — See " Sharon." 

Saltan. — The proper name applied in 
Scripture to the chief of the evil spirits. He 
is spoken of as the "prince of devils" (Mt. 
12: 24), with angels subject to him (Mt. 
25: 41). 

Saul. — The Jewish name of the apostle 
Paul. The name " Paul " first appears in the 
record shortly after he began his missionary 
journeys among the Gentiles (Acts 13: 9). It 
is supposed by some that this was because 
Paul was the apostle's Roman name as a 
citizen of Tarsus. Others think that this 
name was taken from that of Sergius Paulas, 
who became a Christian under Paul's preaching 
(Acts 13 : 7). This, however, is less probable. 

Se-cun 'dus. — Named only in Acts 20: 4. 

Se-leu'ci-a. — The seaport of Antioch of 
Syria, 16 miles distant from that city on the 
Mediterranean coast. It was a free city (see 
" Athens") in Paul's time. 

Shar'on (A. V., " Saron," Acts 9: 35). 
— A very fertile plain extending from Csesarea 
to Joppa. 

Si 'don (called Zidon in the O. T.). — One 
of the two renowned seaports of Phoenicia, 
the other being Tyre (w. s.). Christianity 
gained an early foothold there (Acts 27: 3). 

Si 'las (called Silvanus in the epistles, 
1 Thes. 1:1, etc.). — A prominent member of 
the Christian church in Jerusalem. He was 
sent from there, with Paul and Barnabas, after 
the council (Acts, ch. 15), and later accom- 
panied Paul on his second missionary journey. 
He was a Roman citizen (Acts 16:37), but 
how he obtained this privilege is not known. 

Sil-va'nus. — See " Silas." 

Si'rnon. — The original name of the 
apostle Peter (Jo. 1: 41, 42). In Acts 15: 14 
he is called " Symeon " (R. V.) and " Simeon " 
(A. V.). See "Peter." 

Srayr'na. — A city on the western coast 
of the province of Asia, situated about 40 miles 
north of Ephesus. "Smyrna, in ancient times 
one of the most important and now by far the 
greatest of the cities of Asia Minor, has pre- 
served an unbroken continuity of record and 
identity of name from the first dawn of history 
to the present time." Its present population 
is about 200,000, and it is. the center of an ex- 
tensive commerce. 

Sop 'a-ter. — Mentioned only in Acts 20 : 4. 

Spain. — The great peninsula in southwest 
Europe which still bears that name. 

St<-I>h'a-nas. — A resident of Corinth, 
where he and his household had been con- 



verted and baptized by Paul as the "first- 
fruits of Achaia " (1 Cor. 16: 15). His coming 
to Paul at Ephesus (1 Cor. 16: 17) rejoiced the 
apostle greatly, 

Ste 'phen. — The first in the list of the 
seven men of good report who were appointed 
to oversee the distributions when the church 
in Jerusalem had all things common (Acts 6: 
3-6). He appears to have been a Hellenist 
of a rather liberal type. See " Grecian Jews 
(2)." 

Sto'ics. — A school of Athenian philoso- 
phers, founded by Zeno toward the close of the 
4th century B.C. It derives its name from 
the painted porch, or Stoa, in which he taught. 
The Stoics held that God was the soul of the 
world, its ruler and upholder. The soul was 
not immortal. Virtue was its own reward ; 
vice its own punishment. The wise man 
should be indifferent alike to pleasure and to 
pain. The Stoics founded their morality on a 
pride so inflated that they regarded themselves 
as the equals of the gods. They helped to 
prepare the way for the gospel by emphasizing 
the common relations of all men to God, and 
the ties that unite mankind. 

SymVe-on (A. V., "Simeon"). — See 
" Simon." 

Syr'a-cuse. — A celebrated city on the 
eastern coast of Sicily. It had a fine harbor. 

Syr'i-a. — In the time of Paul the district 
called Syria extended from the Amanus and 
Taurus mountains on the north to the border 
of Galilee in the south. On the west it was 
bounded by Phoenicia and the Mediterranean 
Sea, and on the east by the Euphrates River 
and the Arabian desert. It was one of the 
chief Roman provinces, and at certain periods 
the province of Judea, though having its own 
governor, was in a measure subordinate to the 
governor of Syria. 

Syr'tis (A. V.,"the quicksands"). — On 
the northern coast of Africa were two exten- 
sive shoals and quicksands known as the Syrtis 
Major and the Syrtis Minor. The danger of 
being driven upon the former occasioned much 
anxiety on Paul's ship during the storm (Acts 
27: 17). 

Tar'sus.- The capital of Cilicia during 
the Roman period, situated on the river Cyd- 
nus, about 20 miles from its mouth. It was a 
" free city," that is, exempt from the jurisdic- 
tion of a Roman governor, and having its own 
magistrates and laws. It was renowned for its 
Greek learning and its numerous schools of 
philosophy. Paul was born here. 

Thes-sa-lo-ni'ca. — A celebrated and 
populous city of southern Macedonia, at the 
head of the Thermaic Gulf. It was named 
after the sister of Alexander the Great. Its 
position as capital of the Roman province of 
Macedonia and its situation on the coast and 
also on the great Roman road, the Via Egna- 
tia, gave it considerable importance though 
not equal to that of Corinth or of Ephesus. 
Augustus made it a "free city" (see 
" Athens"). The present city, Salonica, is 
still, next to Constantinople, the most impor- 
tant city of European Turkey. 

The Temple. — The seat of Jehovah's 



Ixxviii 



Appendix : Bible Dictionary, 



worship for the nation of Israel. For its gen- 
eral plan as rebuilt by Herod, in the time of 
Christ, see the cut below. 



iHw- 




GENERAL PLAN OF THE TEMPLE: 



i. Holy of Holies. 2. Holy Place. 3. 
Great Altar of Burnt Offering. 4. Court of 
the Priests. 5. Court of Israel. 6. Gate 
Nicanor. 7. Court of the Women. 8. Beau- 
tiful Gate. 9. " Chel," or Balustrade, within 
which Gentiles were not allowed to go. 10. 
Court of the Gentiles. 11. Royal Porch. 12. 
Solomon's Porch. 13. Entrance to Castle 
Antonia. 14. Entrance to Bridge to Mt. Zion. 

The Holy of Holies in the temple proper 
was a dark cubical chamber, thirty feet high 
long and broad. In the tabernacle it contained 
the ark, but in the temple was empty. It 
was separated from the Holy Place by a 
partition of cedar wood overlaid with gold, 
and communicated with it by a folding door 
screened by a veil. The Holy Place was a 
chamber sixty feet long by thirty feet wide and 
high; it was in front of the Holy of Holies 
and contained the golden candlestick, table of 
shew-bread, and altar of incense. Into this 
shrine, or temple proper, only the priests could 
enter, and into the Holy of Holies only the 
high priest, once a year (Heb. 9: 3-7, cf. Ex. 
30: 10). 

The temple of Herod was begun 20 or 21 B.C. 
The temple proper occupied a year and a half 
in building, the courts eight years, and the 
approaches were still unfinished in the time of 
our Lord's ministry (Jo. 2:20). 

The-oph/i-lus. — A warm friend of Luke, 
probably a Gentile, to whom both the third 
gospel and the Acts are dedicated. He may 
have been a man of rank, since Luke once 
calls him "most excellent" (Lu. 1:3), a 
phrase used in the Acts (23:26; 26:25) in 
addressing persons of conspicuous rank or 
office. 

Theu'das. — Josephus mentions a num- 
ber of Jewish insurgents who arose about the 
time of the death of Herod the Great, 4 B.C., 
and adds, " At this time there were ten thou- 
sand other disorders in Judea, which were like 
tumults." Possibly the Theudas referred to 
by Gamaliel (Acts 5: 3.6) may have been in- 

Ixxix 



eluded in these. Josephus, indeed, describes 
an insurrection which was headed by one 
Theudas, but this did not occur until ten or 
more years later. 

Three Taverns. — A station on the Ap- 
pian Way (see " Market of Appius "), thirty- 
three miles from Rome. 

Thy-a-ti'ra.— A city between Pergamum 
and Sardis, in Lydia, the central district of the 
western portion of the province of Asia. It was 
originally a colony of Macedonians. There is 
evidence of the existence in the city of guilds 
of bakers, potters, tanners, weavers, robe- 
makers, and dyers (Acts 16: 14). 

Ti-mo'the-us. — The Greek name of 
Timothy (w.s.). 

Tim'o-thy.— The son of a Greek father 
and Jewish mother, residing apparently at 
Lystra (Acts 16: 1, 2). He had been devoutly 
trained as a Jew by his mother Eunice and 
his grandmother Lois (2 Tim. 1:5). It is 
probable that he was turned to Christianity on 
Paul's first visit to Lystra. When Paul re- 
visited the place on his second missionary 
journey, he found Timothy ready and willing 
to accompany him and to aid in his work. The 
young disciple was much beloved by Paul, and 
was sent by him at different times to visit the 
churches of Thessalonica (1 Thes. 3:2) and 
Corinth (1 Cor. 4:17) to strengthen them in 
the faith (comJ>. Phil. 2:19; 1 Tim. 1:3). 
Tradition says that he was later made bishop 
of Ephesus, and died as a martyr under either 
Domitian or Nerva. 

Ti'tus. — A Gentile Christian, who was 
Paul's companion in some of his journeys and 
his assistant in Christian work. He was twice 
sent by Paul to Corinth, and charged to receive 
there the collection for the saints at Jeru- 
salem. From the epistle to Titus, written to 
him when he was alone in Crete, may be 
seen the confidence which Paul reposed in him. 

Tro'as. — A very important town on the 
N. W. coast of Mysia near the mouth of the 
Hellespont. It was a Roman colony (see 
" Colony"). 

Tro-gyl/li-um. — The name of a rocky 
promontory which projects from the mainland 
directly opposite the island of Samos (w. s.). 
The word is omitted from the R. V. (Acts 
20: 15). 

Troph'i-mus.- A native of Ephesus, 
and one of Paul's Gentile converts mentioned 
in Acts 20: 4; 21.29; 2 Tim. 4:20. 

Tych'i-cus. — A native of the province of 
Asia, and one of Paul's companions and fellow- 
laborers. He is mentioned in Acts 20: 4; Col. 
4: 7, 8; 2 Tim. 4: 12. 

Tyre. — One of the two renowned Phoe- 
nician cities on the Mediterranean coast, about 
100 miles from Jerusalem. It is said by Herod- 
otus to have been founded in 2,750 B.C. In 
apostolic times it was still an important com- 
mercial city. 

Ze'nas. — A Christian associated with 
Apollos, and hence probably a preacher, whom 
Paul commended to Titus when the latter was 
laboring in Crete (Tit. 3: 13). He is spoken 
of as " the lawyer," but whether in the Jewish 
or the Roman sense of the term is not clear. 



Appendix : Opening Service — No. i. 



OPENING SERVICE FOR ALL GRADES— First Quarter. 

Note. — At the sound of the bell the school comes to order, and joins heartily in the following 
service. All business may be attended to either before the hour or after the lesson. From the 
beginning of worship to the close of the lesson, let nothing interrupt. 

1. OPENING SENTENCES (one or more) by the Superi?itendent. 

1. Make a joyful noise unto the LORD, all ye lands. Serve the LORD with gladness : 
come before his presence with singing. 

2. Know ye that the Lord he is God : it is he that hath made us, and we are his ; 
we are his people, and the sheep of his pasture. Enter into his gates with thanks- 
giving, and into his courts with praise : 

3. Give thanks unto him, and bless his name. For the Lord is good; his mercy 
endureth for ever; and his faithfulness unto all generations. (Ps., 100.) 

(Or any other short psalm or suitable portion of Scripture which the Superintendent may 
select.) 

2. OPENING HYMN. (School standing if desired by the Superintendent) 

3. PRAYER, closing with the Lord's Prayer in concert. 

4. GLORIA PATRI. ( To be said or sung by the whole school, immediately after tie 

close of the Lord's Prayer. School rise at the sound of organ.) 
Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the 
beginning, is now, and ever shall be, world without end. Amen. 

5. RESPONSIVE READING. (Ps., 84.) (School standing.) 

Superintendent. — How amiable are thy tabernacles, 

School. — O Lord of hosts! 

Supt. — My soul longeth, yea, even fainteth for the courts of the Lord; 

School. — My heart and my flesh cry out unto the living God. 

Supt. — Yea, the sparrow hath found her an house, and the swallow a nest for herself, 

where she may lay her young, 
School. — Even thine altars, O Lord of hosts, my King, and my God. 
Supt. — Blessed are they who dwell in thy house : 
School. — They will be still praising thee. 
Supt. — Blessed is the man whose strength is in thee; 
School. — In whose heart are the highways to Zion. . . . 
Supt. — Behold, O God our shield, 
School. — And look upon the face of thine anointed. 
Supt. — For a day in thy courts is better than a thousand. 
School. — I had rather be a doorkeeper in the house of my God, than to dwell in the 

tents of wickedness. 
Supt. — For the Lord God is a sun and a shield : 
School. — The Lord will give grace and glory: no good thing will he withhold from 

them that walk uprightly. 
Pastor. — O LORD of hosts, blessed is the man that trusteth in thee. 

6. SONG SERVICE. ( One or two selections) 

7. THE SCRIPTURE LESSON FOR THE DAY (see lessons). This may be read 

in concert or by verse responsively by Superintendent and School, or by different 
parts of the school.) 

8. REPETITION OF THE GOLDEN TEXT. (In concert) 

9. ANNOUNCEMENTS. 

10. STUDY OF THE -LESSON. 

[T. G. A. 

Ixxx 



Appendix : Opening Service — No. 2. 



OPENING SERVICE FOR ALL GRADES. — Second Quarter. 

(Promptly at the sound of the bell let there be perfect quiet of the school.) 

1. MUSIC — HYMNS. 

2. READ OR REPEAT IN UNISON, Psalm 23. 

The Lord is my shepherd; I shall not want. He maketh me to lie down in 
green pastures : he leadeth me beside the still waters. He restoreth my soul : he 
guideth me in the paths of righteousness for his name's sake. Yea, though I 
walk through the valley of the shadow of death, I will fear no evil; for thou art 
with me: thy rod and thy staff, they comfort me. Thou preparest a table before 
me in the presence of mine enemies : thou hast anointed my head with oil ; my 
cup runneth over. Surely goodness and mercy shall follow me all the days of 
my life : and I will dwell in the house of the Lord for ever. 

3. PRAYER, closing with the Lord's Prayer in unison. 

4. SERVICE OF SONG. 

5. RESPONSIVE READING, 1 Corinthians, ch. 13. 

Superintendent. If I speak with the tongues of men and of angels, but have 
not love, I am become sounding brass, or a clanging cymbal. 

School. And if I have the gift of prophecy, and know all mysteries and all 
knowledge ; and if I have all faith, so as to remove mountains, but 
have not love, I am nothing. 

And if I bestow all my goods to feed the poor, and if I give my body to be 
burned, but have not love, it profiteth me nothing. 

Love suf fereth long, and is kind ; love envieth not ; love vaunteth not 
itself, is not puffed up, doth not behave itself unseemly, seeketh not 
its own, is not provoked, taketh not account of evil ; rejoiceth not in 
unrighteousness, but rejoiceth with the truth ; beareth all things, be- 
lieveth all things, hopeth all things, endureth all things. 

Love never faileth : but whether there be prophecies, they shall be done away; 
whether there be tongues, they shall cease; whether there be knowledge, it 
shall be done away. 

For we know in part, and we prophesy in part : but when that which is 
perfect is come, that which is in part shall be done away. 

When I was a child, I spake as a child, I felt as a child, I thought as a child: 
now that I am become a man, I have put away childish things. 

For now we see in a mirror, darkly ; but then face to face : now I know 
in part ; but then shall I know even as also I have been known. 

All. BUT NOW ABIDETH FAITH, HOPE, LOVE, THESE THREE; AND 
THE GREATEST OF THESE IS LOVE. 

6. HYMN. 

7. REVIEW QUESTIONS, by the Superintendent. 

8- SCRIPTURE : the passage to be read in school with the Lesson for the day (see 
Lessons) . This may be read in unison, or by verse responsively. 

9. REPETITION OF THE GOLDEN TEXT, in unison. 

10. ANNOUNCEMENTS. 

11. STUDY OF THE LESSON. 

Ixxxi 



Appendix : Opening Service — No. J. 



OPENING SERVICE FOR ALLi GRADES. — Third Quarter. 

(Promptly at the sound of the bell let there be perfect quiet in the schoa»>) 
a. SERVICE OF SONG. 

2. REPEAT IN UNISON, Psalm 121. 

I will lift up mine eyes unto the mountains: from whence shall my help come? 
My help cometh from the Lord, which made heaven and earth. He will not 
suffer thy foot to be moved : he that keepeth thee will not slumber. Behold, he 
that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper : 
the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, 
nor the moon by night. The Lord shall keep thee from all evil; he shall keep 
thy soul. The Lord shall keep thy going out and thy coming in, from this time 
forth and for evermore. 

3. HYMN. 

4. PRAYER, closing with the Lord's Prayer in unison. 

5. GLORIA PATRI. (To be sung by the whole school, standing, immediately 

at the close of the Lord's Prayer.) 

6. RESPONSIVE READING, Eph. 6 : 10-18. (School still standing.) 
Superintendent. Finally, be strong in the Lord, and in the strength of his might. 

School. Put on the whole armour of God, that ye may be able to stand 
against the wiles of the devil. 

For our wrestling is not against flesh and blood, but against the principalities, 
against the powers, against the world-rulers of this darkness, against the 
spiritual hosts of wickedness in the heavenly places. 

"Wherefore take up the whole armour of God, that ye may be able to 
withstand in the evil day, and, having done all, to stand. 

Stand therefore, having girded your loins with truth, and having put on the breast- 
plate of righteousness, 

And having shod your feet with the preparation of the gospel of peace; 

"Withal taking up the shield of faith, wherewith ye shall be able to quench all the 
fiery darts of the evil one. 

And take the helmet of salvation, and the sword of the Spirit, which is 
the word of God: 

All. With all prayer and supplication praying at ail seasons in the 
Spirit. 

7. HYMN. 

8. REVIEW QUESTIONS by the Superintendent. 

9. THE SCRIPTURE LESSON FOR THE DAY (see Lessons). This may 

be read in unison, or by verse responsively by Superintendent and School, or 
by different parts of the School. In Lesson 39 the Golden Text Responsive 
Service may properly be used in place of the appointed Scripture Reading. 

10. REPETITION OF THE GOLDEN TEXT, in unison. 

11. ANNOUNCEMENTS. 

L2. STUDY OF THE LESSON. [T. G. A. 3 .J 

Ixxxii 



Appendix : Opening Service — No. 



OPENING SERVICE FOR AL.L. GRADES Fourth Quarter. 

[Promptly at the sound of the bell let there be perfect quiet in the school.) 

1. SERVICE OF SONG. 

2. RESPONSIVE READING, selected passages. (School standing.) 
Superintendent. He that hath an ear, let him hear what the Spirit saith to the churches'. 

To him that overcometh, to him will I give to eat of the tree of life, which is in the 
Paradise of God. 

School. And on this side of the river and on that -was the tree of life, hear- 
ing twelve manner of fruits, yielding its fruit every month: and the 
leaves of the tree "were for the healing of the nations. 

Be thou faithful unto death, and I will give thee the crown of life. He that overcometh 
shall not be hurt of the second death. 

I have fought the good fight, I have finished the course, I have kept the faith: 
henceforth there is laid up for me the crown of righteousness, which the 
Lord, the righteous judge, shall give to me at that day : and not only to 
me, hut also to all them that have loved his appearing. 

He that overcometh shall be arrayed in white garments ; and I will in no wise blot his 
name out of the book of life. 

And I saw the holy city, new Jerusalem, coming down out of heaven from 
God, having the glory of God. The building of the wall thereof was, 
jasper : and the twelve gates were twelve pearls ; each one of the sev- 
eral gates was of one pearl : and the street of the city was pure gold, as 
it were transparent glass. And there shall in no wise enter into it any 
thing unclean, or he that maketh an abomination and a lie : but only they 
which are written in the Lamb's book of life. 

He that overcometh, I will make him a pillar in the temple of my God, and he shall 
go out thence no more : and I will write upon him the name of my God, and the 
name of the city of my God, the new Jerusalem, which cometh down out of heaven 
from my God, and mine own new name. 

And there shall be no curse any more : and the throne of God and of the 
Lamb shall be therein : and his servants shall do him service ; and they 
shall see his face ; and his name shall be on their foreheads. 

He that overcometh, I will give to him to sit down with me in my throne, as I also 

overcame, and sat down with my Father in his throne. 
And there shall be night no more ; and they need no light of lamp, neither 

light of sun; for the Lord God shall give them light: and they shall 

reign for ever and ever. 
All. HE THAT HATH AN EAR, LET HIM HEAR WHAT THE SPIRIT 

SAITH TO THE CHURCHES. 

3. GLORIA PATRI. ( To be sung by the whole school still standing?) 

4. PRAYER, closing with the Lord's Prayer in unison. 

5. HYMN. 

6. REVIEW QUESTIONS. (By the Superintendent^ 

7. THE SCRIPTURE LESSON FOR THE DAY. (See Lessons. In Lesson 

52 the Golden Text Responsive Service is designed to be used in place of 
the usual Scripture Reading.) 

8. REPETITION OF THE GOLDEN TEXT, in unison, 

9. ANNOUNCEMENTS. 

10. STUDY OF THE LESSON. 



[T. G. A. 4.1 

Ixxxia 



THE BIBLE STUDY UNION (or BLAKESLEE) LESSONS. 

Principles Embodied 

IN 

The Bible study union (or blakeslee) graded 
Sunday-school Lesson System. 



i. Division of the Bible into Three General Portions for Study. In 

this system the Bible is divided into three general portions for study, viz. : (i) the 
four Gospels; (2) the Acts, the Epistles, and Revelation; and (3) the Old Testa- 
tnent ; and an equal amount of time, namely, one year in every three, is given to 
each of these three portions. 

2. Division of each General Portion into Three Courses, for Classes ol 
Different Ages. Each of these three general portions of Scripture is subdivided 
into three courses, viz. : (1) Children 's Courses, on the Stories and Great Truths 
of the Bible; (2) Young People's Courses, on Biblical History and Geography; 
and (3) Bible Class Courses, on Doctrines, Persons, Books, Institutions, etc., the 
aim being to include in each of these courses such Scripture material as is espe- 
cially adapted to the needs of those for whom the course is designed. 

3. Grades in the Children's Courses. The Children's Courses are issued 
in three grades, viz.: (1) Pri7?iary Lessons and Cards, for the infant class; 
(2) Primary Monthly, for the younger primary classes; and (3) Child's Quarterly, 
for the older primary classes; thus giving a uniform lesson for all classes in the 
Primary Department. 

4. Grades in the Young People's Courses. The Young People's Courses 
are also issued in three grades, viz.: (1) Junior, for the youngest classes in the 
Main School; (2) Intermediate, for boys and girls; and (3) Progressive, for 
young people and adults; thus giving a uniform lesson for all classes in the Main 
School. 

5. The Bible Class Grade. The Bible Class Courses are issued in but one 
grade, viz. : Senior, for adults; thus giving a uniform lesson for all classes in the 
Adult Department. 

6. All Classes Study the Same General Portion of Scripture, but Not 
the Same Lesson. The lessons for all three of the courses in each series are 
taken from the same general portion of Scripture, as for instance, from the Gospels, 
so that, while the subject matter of each course is adapted to the age and capacity of 
those using it, the whole school is studying the same general subject, as for instance, 
the Life of Christ. This gives, not uniformity of lessons in the whole school, 
which, however convenient, cannot be had without serious loss, but unity in the 
general subjects studied, combined with adaptation of lesson material to the needs 
of different classes of pupils, which is much better. 

7. Pupils « Go Through " the Bible every Three Years. In studying the 
Bible according to this system, the pupil " goes through " the Bible once every 
three years, but each time in a different grade; and thus, by constant and fre- 
quently repeated use of the Bible in all its parts gains a familiarity with it 
vjhUh can be acquired in no other way, and makes constant progress in Biblical 



THE BIBLE STUDY UNION (or BLAKESLEE) LESSONS. 

knowledge. The rapidity with which the pupil passes through the various parts of 
the Bible gives life and movement to the lessons, especially in the Young People's 
Courses, and compels the study of the Bible in its larger outlines and more impor- 
tant aspects, rather than in wearisome and confusing detail. This gives new zest 
to Bible study. 

8. Pupils Rise Rapidly from Grade to Grade. A pupil using this system 
year by year rises rapidly from grade to grade through £H various courses; but 
each time that he returns to the study of any given portion of Scripture, as for 
instance, the Gospels, he studies it in a higher grade than before, and therefore 
more carefully and with a broader outlook and wider acquaintance. The course 
of study, therefore, does not like a circle return upon itself, but like a spiral con- 
stantly rises higher and higher. 

9. Text-books are Permanent for Schools but Not for Individual 
Pupils. The lessons of the various courses are not dated, and are designed 
to form permanent text-books subject to revision as often as necessary. The 
classes in the Primary Department and in the Main School return to the same 
series and to the same text-books (except as revised) once every three years, but 
the individual pupil advances to a grade or course higher than that which he 
studied before (see Table No. 3, Steps of Progress). While the topics pre- 
sented are in substance the same in all grades of each course, the differences in 
methods of treatment and in questions raised in the higher grades as compared 
with the lower are so great as to make of each new grade practically new lessons, 
so that while the individual pupil returns to the same course, and studies it along 
the same general lines, he does not return to the same text-book. Since these 
lessons are intended, like text-books in other studies, to have permanent value, 
and not to be used one Sunday only and then thrown away, no labor or expense is 
spared in making them as perfect as possible. 

10. All Grades Harmonious in Chronology and in Teachings. The 

chronological arrangement of the material in all grades of each series and the 
instructions given in them are the same so far as they relate to the same subjects. 
Hence, what is learned in one grade does not need to be unlearned in another 
grade, but becomes a foundation on which to build. Each higher grade is there- 
fore in some respects a review of the grades below it. This feature of these lessons 
is an exceedingly valuable one. It combines the frequent general review of knowl- 
edge already gained with the constant addition of new knowledge in harmony with- 
it, and, as is already abundantly proved in schools that have used this system 
several years, results in rapidly increasing and eminently satisfactory acquaintance 
with the Bible (see Testimonials entitled Tested). 

11. Aids to the Stddy of these Lessons. It is clear that Lesson Helps 
which are so arranged that the study of the lesson in the Helps becomes a substi- 
tute for the study of the lesson in the Bible itself are in the end a hindrance rather 
than a help to real Bible study. It is also true that works which aid to a better 
understanding of the Scripture, but which are so arranged that they cannot by any 
possibility take the place of the Bible as the basis of study, may be of very great 
value in the preparation and teaching of the lessons. THE BIBLE STUDY 
MANUAL and THE PRIMARY TEACHER'S HELPER, issued with these 
lessons, are of the latter class, and furnish all the external help needed. 

For FREE specimen copies of these lessons, etc., address THE BIBLE 
STUDY PUBLISHING CO,, 31 Bronifield. Street, Boston, Mass, 



The Bible Study Union Map 

OF 

ST. PAUL'S JOURNEYS. 



The Congregationalist. This map is to be preferred before any similar wall 
map which we have seen. 

The International Evangel. The latest, best and most serviceable map of the 
journeys of Paul. Order it, by all means. 

The Sunday School World. A good map is an almost indispensable requisite 
for intelligent study of the Acts, and this is a good one. 

The Pilgrim Teacher. The map will prove to be very helpful to those who 
wish for a map upon which they can rely as presenting the latest results of study. 

The Independent. The map is gotten up in good shape, the routes distinctly 
traced, the outlines and the localities plain, and the whole abreast of the best and latest 
knowledge we have. 

The Sunday School Times. This map is decidedly the best now available for 
Sunday-school use. The workmanship is excellent, the printing clear, and the number 
of names not excessive. 

Rev. F. N. Peloubet, D.D., Author of the "Peloubet Lessons." 
// is a capital map for the price. It is large enough for any medium sized room, and 
is well suited for individual classes and class rooms. 

Prof. Rush Rhees, Newton Theological Institution. In my opinion it is 
much the best map for use in study of the Life of Paul. It is clear, not overcrowded 
with useless details and for Bible Class purposes ideally convenient. 

The Evangelist. The best of all commentaries is a good map, and this is 
altogether the best map of St. Paul's journeys that it has been our good hap to see. 
Every Sunday-school which is studying the Acts should have this map. 

The Watchman . It is thoroughly up to date, gives the journeys of Paul in accord- 
ance with the investigations of Ramsay and other explorers, and divides the Roman 
Empire into its proper political divisions. We heartily commend the Map to teachers. 

Prof. Frank K. Sanders, Ph.D., Yale University. I think you are to 
be congratulated on issuing so well executed a map which is also in accordance with 
the latest assured information on the Apostolic Period. I hope it will meet with a very 
wide sale. I have already stocked my own Sunday-school and those with which I am 
in touch. 

Rev. Edwin W. Rice, D.D., Editor, American Sunday-sohool 
Union Lessons. The Bible Study Publishing Co. have issued a beautiful wall map 
of Paul's Journeys. It is on stiff cloth, with clean, clear, smooth surface. The divi- 
sions of the Roman Empire and Paul's Journeys are up to date and trustworthy. The 
distinction in type between the names of the Roman Provinces and those of the local 
districts contributes towards making this the most satisfactory Wall Map that I have 
seen. 

Christian Work. For a right understanding of Paul's missionary journeys, a 
correct map of the Pauline world which shall include the latest surveys and investiga- 
tions is absolutely indispensable. So far as we are aware this is the first wall map m 
which these distinctions are made, and in which the Roman Empire is divided into its 
proper political divisions, and not into a multitude of smaller divisions having no 
political significance. This map will be found exceedingly helpful in the study of 
lessons on the book of the Acts. 



This Map is 26x40 inches in size. It is printed in four colors, and is 
issued in two styles, viz. : 

(1) On extra fine quality of cloth. Price, postpaid, $1.50. (2) On paper, 
mounted on cloth, with rollers top and bottom, rings, etc. Price, postpaid, $2.00. 

THE BIBLE STUDY PUBLISHING CO., 31 Bromfield St., Boston, Mass. 

PRESS OF SAMUEL USHER, BOSTON, MASS. 



THE BLAKESLEE GRADED LESSON SERIES 

FOR SUNDAY-SCHOOLS AND BIBLE CLASSES 



• • • A REQUEST • • • 

PASTORS, SUPERINTENDENTS, TEACHERS, and others 
who find The Blakeslee Graded Lessons useful in their own 
Sunday-schools or classes, or for their private study, and who 
think them to be an improvement over the system and methods of 
study in common use, will confer a great favor by mentioning them 
to their friends. There are multitudes of people ready to adopt 
this new lesson system as soon as they are convinced of its superior- 
ity and its adaptedness to their uses. Testimony on these points 
from those who have used the lessons is the most potent means for 
increasing their circulation. 

The hearty thanks of the author are hereby tendered to the large 
number of unknown friends through whose unsolicited efforts the 
rapidly increasing circulation of these lessons is largely due. May 
he not ask a continuation of these favors ; and also that all who 
wish to promote the cause of Bible study will use their personal 
influence in this behalf? 

Success in Sunday-school Bible study means spiritual strength in 
the church of the future ; failure means weakness. The work in 
which we are engaged is a very great one, and we believe it to be 
worthy of the assistance of all who have faith in the Bible as the 
inspired word of God, and in the Sunday-school as the best available 
channel for imparting a thorough knowledge of this word to the 
rising generation. 

Specimen copies of the lessons will be sent free of charge to any 
one on request, and packages of them will be furnished for free 
distribution at public meetings of any sort wherever any one is 
willing to attend to them. We shall be glad to correspond with any 
who may wish to assist in this work. 

THE BIBLE STUDY PUBLISHING CO. 

21 Bromfield Street, 

Boston, Mass. 



THE BIBLE STUDY UNION GRADED LESSON SYSTEM 

Formerly called the BLAKESLEE GRADED LESSON SYSTEM 



The Bible 5tudy Manual. 

Help that aids to a better understanding of the lessons, 

but that does not take the place of the Bible 

in the study of the lessons. 



ISSUED MONTHLY. 



This Periodical affords ample help of the best character for 
studying and teaching each lesson in every course of THE BIBLE 
STUDY UNION GRADED LESSON SYSTEM. It should be in 
the hands of every teacher, and of the older scholars. 

On the Q-itline Inductive Course, its Departments are: Editorial 
Notes, Library Extracts, Practical Suggestions, and Addi= 
tional Topics with Library References. 

On the Children's Course, there are Suggestions for Teaching 
and Illustrating each Lesson, with Cuts, Maps, Drawings 
and Blackboard Work, by Miss Lucy Wheelock. 



PRICE: Single copies, five cents each; fifty cents a year, postpaid. Five 
or more copies to one address, forty cents a year each. Specimen copies free, 

N. B. In ordering please specify whether you wish the Manuals for 
THE LIFE OF CHRIST SERIES, 

THE APOSTOLIC CHURCH SERIES, or 

THE OLD TESTAMENT SERIES. 



For free specimen copies, address THE BIBIjE STUDY PUB« 
WSHING CO., 21 Bromfield Street, Boston, Mass. 



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THE BIBLE STUDY UNION (or BU 

For Sunday-Schools and Bible 

' 014 726 395 £ 

A NEW CLASS ROOM Wai i m^ 

LIBRARY OF C0NGF ^^. M 

OF ST. PAUL'S JO 1 II 1111113 ill 

— ■ 021 181 107 9 

Owing to the impossibility of finding any Wall Map of the Pauline World 
that includes the latest surveys and investigations, we have been at much trouble 
and expense to have one -prepared expressly for use with The Apostolic Church 
Series of The Bible Study Union Lessons. 

Territorial names in the Roman Empire were of two kinds : First, political 
cr those which denoted the districts into which the Empire was divided for gov- 
ernmental purposes, such as the Provinces of Asia, Galatia, etc., and the kingdom 
of Herod, the kingdom of Antiochus, etc. These are the names most commonly 
referred to in the Book of the Acts. And secondly, tribal or other names for 
regions of indefinite extent, such as Phrygia, Lycaonia, etc. These are referred 
to occasionally in the New Testament. 

Some names are used in both these senses, as for example,. Galatia, which 
was the name of a large Roman Province, and also the name of a district in that 
Province inhabited by the Galatian people. I?i order to understand the geograph- 
ical references in the New Testament it is of the first importance that the distinc- 
tion between these two classes of names should be kept clearly in mind. Untold 
confusion of thought has arisen from the neglect of this important principle. 
So far as we are aware this is the first Wall Map in which these distinctions are 
made, and in which the Roman Empire is divided into its proper political divisions, 
and not into a multitude of smaller divisions having no political significance. 

This is also believed to be the first Wall Map on which the journeys of St. 
Paul appear in accordance with the investigations and explorations of Ramsey and 
others to whom we are so greatly indebted for fresh light on this difficult problem. 
This map is in these respects a duplicate of the smaller maps in the Quarterlies 
of The Bible Study Union Lessons for 1897. It will be found exceedingly 
valuable for use not only with these lessons but with any lessons on the Book 
of the Acts. 

STYLES AND PRICES, 

This Map will be 26x40 inches in size. It will be printed in four colors, 
instead of three as at first advertised," and in two styles, viz. : 

1. On extra fine quality of cloth, 28x42 inches. Price, postpaid, 
$1.50. 

2. On paper, mounted on cloth, 28 x 42 inches, with rollers top and 
bottom, rings, etc. Price, postpaid, $2.00. 

THE BIBLE STUDY PUBLISHING CO., 

21 Bromfield Street, BOSTON, MASS. 

PRESS OF SAMUEL USHER, BOSTON, MASS. 



